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CEASK  TO  DO  KTIL  —  I,  KAKN   TO   DO  WELL." 


DISSERTATIONS 


REGENERATE    LIFE, 


SUBJECTS  CONNECTED  THEREWITH, 


IN   HARMONT  WITU  THB 


THEOLOGICx\L  AVIIITINGS  OF  E.  SWEDENBORG. 


BY  JAMES  ARBOUIN,  ESQ. 


FIRST    COMPLETE    AMERICAN   EDITION. 


L 


SAVANNAH: 

EDWAHD    J.    PURSE,    PUBLISHER. 
BOSTON:    OTIS    CLAPP. 

1859. 


INTRODUCTOKY. 


In  presenting  the  first  American  edition  of  the  talented 
Arbouin's  views  concerning  the  Regenerate  Life,  the  Pub- 
lisher would  simply  direct  attention  to  the  Author's  brief 
yet  comprehensive  Preface. 

The  "  Notes "  introduced,  as  well  as  the  "  Memoir,"  are 
from  the  pen  of  Rev.  Mr.  Mason,  of  Melbourne,  near  Derby, 
who  arranged  the  last  edition,  published  at  London,  in  1839 
— the  basis  of  the  present  volume — which  has  been  thorough-  • 
ly  revised  and  corrected. 

Readers  will  determine  for  themselves  as  to  the  correctness 
of  the  views  expressed  upon  the  interesting  theme  discussed  : 
yet  the  assertion  is  unhesitatingly  given,  that  naught  will 
be  found  in  this  book  tending,  in  the  slightest  degree,  to 
wound  the  judgment  of  the  most  ultra  dissenter  :  for  the 
Author,  in  the  advancement  of  opinions,  has  been  guided  by 
his  own  just  expression,  that  "  it  would  be  a  great  mistake 
to  suppose  that  the  firm  conviction  of  the  truth  of  any  opin- 
ion is  inconsistent  with  a  modest  expression  of  it,"  and 
"  Truth  must  depend  for  its  reception  on  the  evidence  which 
can  be  afibrded  by  fair  argument,  and  can  owe  nothing  to 
the  impassioned  manner  of  its  advocate."  His  style  is 
courteous,  fervid,  and  figurative,  and  often  rising  into 
passages  of  singular  beauty  and  eloquence.  The  reader 
will  be  convinced  that  the  writer  is  in  earnest,  and  also 
exempt  from  the  repellant  qualities  which  too  often  embitter 
theological  controversies. 


MEMOIR    OF     THE     AUTHOR 


Ke.  James  Arbouin,  the  author  of  the  foUomns^  "Dissertations,"  ■was  of  an 
ancient  and  highly  respectable  family  of  France.  He  was  born  at  Lisbon,  and  re- 
ceived a  liberal  education  at  one  of  the  public  schools  of  London.  In  addition  to  the 
knowledge  of  Greek  and  Latin  which  he  there  acquired,  he  became  an  accomplished 
French  scholar,  and  had  some  knowledge  of  Italian.  He  was,  at  one  time,  a  leading 
merchant  in  the  city  of  London,  and  when  in  the  high  tide  of  worldly  prosperity,  and 
from  his  distinguished  talents  and  mercantile  knowledge,  was  usually  fixed  upon  to 
form  one  of  those  deputations  which  frequently  attend  the  minister  of  the  day,  upon 
matters  connected  with  the  trade  and  revenue  of  the  country.  To  the  man  of  busi- 
ness he  united  the  more  elegant  accomplishments  of  the  gentleman  of  refined  taste 
and  education,  which,  added  to  gi'eat  liveliness  of  manner,  brilliancy  of  imagination, 
and  highly  agreeable  and  polished  behavior,  attracted  to  his  social  board  men  in  the 
higher  classes  of  society,  eminent  alike  for  their  knowledge  and  talent.  While  dis- 
tinguished in  a  degree  as  "  earth's  happiest  man,"  and  surrounded  by  what,  in  the 
world's  phraseology,  is  called  "  numerous  and  dear  friends,"  a  clergyman  of  hia  ac- 
quaintance introduced  him  to  a  knowledge  of  the  existence  of  the  theological  writings 
of  Kmanuel  Swedonborg,  which,  however,  his  mind  was  not,  as  yet,  prepared  rightly 
to  appreciate.  Tlie  work  put  into  his  hands  was  The  True  Christian  Bdigion,  and 
this  incomparable  work,  on  a  first,  and  no  doubt  a  careless  inspection  of  its  contents, 
he,  to  his  subsequent  astonishment  and  humiliation,  treated  with  ridicule  and  con- 
tempt, lie,  however,  suffered  it  to  remain  upon  his  shelf  for  a  time,  whence  it  occa- 
sionally descended  for  the  purpose  of  contributing  to  the  amusement  of  a  solitary 
hour,  or  to  the  united  rais-dirccted  jocularity  of  himself  and  his  thoughtless  after- 
dinner  associates.  But  his  mind  was  destined  to  undergo  a  change  similar  to  that 
described  by  the  poet  in  reference  to  the  efiicient  ministry  of  an  exemplary  clergyman, 
"  When  fools  who  came  to  scoff,  remained  to  pray." 

From  frequently  recurring  to  the  pages  of  this  excellent  work,  even  in  frames  of 
mind  so  unfavorable  to  instruction,  ho  at  length  became  forcibly  struck  with  its  con- 
sistent liarmony,  the  reasonableness  of  its  doctrines,  the  apparent  sincerity  of  its  ex- 
traordinary asseverations,  and  the  high  tone  of  spiritual  morality  and  manly  iuteg- 
rity  which  it  everywhere  exhibits,  till,  in  a  happy  hour,  a  conviction  of  the  truth  and 
importance  of  the  heavenly  doctrines  of  the  New  Jerusalem  powerfully  impressed 
his  mind,  and  prepared  liim,  through  the  Divine  Mercy,  for  those  trials,  and  bodily 
and  mental  sufferings,  with  which  it  seemed  good  to  the  Divine  Providence  that  he 
should  be  subsequently  visited ;  and  which,  in  the  issue,  proved  to  him  the  happy 
means  of  a  high  degree  of  preparation  for  a  better  state  of  existence. 

Not  long  after  this,  owing  to  the  general  disasters  of  trade  and  commerce  which 
then  occurred,  he  lost  two-thirds  of  his  largo  property.  This  doubtless  was  a  heavy 
blow  ;  but  enough  still  remaining  for  all  the   reasonable   requirements  of  life,  ho 

1* 


TI.  MEMOIR    OF.  THE    AUTHOR. 

quitted  biiBinesi),  determining,  with  limited  desires,  to  betake  hiniBclf  to  the  enjoy- 
ments of  a  comfortable  retirement ;  heightened  by  the  combined  delights  arising  from 
the  exercises  of  a  devout  mind,  an  increasing  acquaintance  with  theDi\ine  Truths  of 
the  Holy  Word,  and  the  cultivation  of  a  literary  taste.  But,  alas!  expectations  of 
I)eacc,  tranquility  and  competence,  however  reasonable  and  well-grounded  they  may 
appear,  are  not  always  to  be  realized  in  this  mutable  rtate  of  being.  Misfortune,  as 
the  adverse  dispensations  of  Providence  are  commonly  called  by  mankind,  still  pur. 
f<ncd  the  subject  of  this  menicir.  In  an  apparently  evil  hour,  through  a  misplaced 
confidence,  he  lost  the  entire  remainder  of  his  property,  and  l)€came,  all  at  once,  ex- 
posed to  the  horrors  of  almost  unbefriended  penury  and  distress !  Thus,  like  Job, 
once  accustomed  to  every  variety  of  worldly  pleasures,  but  now  bereft  of  all  his 
outward  possessions,  with  a  calmness  which  surprised  even  liimself,  he  submitted  to 
the  immense  change  which  had  come  upon  him,  bent  himself  to  his  painful  situa- 
tion, and.  with  a  mind  now  deeply  imbued  with  the  truths  of  the  New  Church,  threw 
himself  with  confidence  on  the  Divine  Providence,  and  realized  the  truth  of  the  words 
of  the  Psalmist,  "  Cost  thy  burden  upon  the  Lord,  and  ho  shall  sustain  thee.''  The 
Father  of  Mercies,  who  "  doth  not  afflict  willingly  nor  grieve  the  children  of  men," 
was  pleased,  in  a  manner  altogether  unexpected,  to  bring  him  a  speedy  relief.  Walk- 
ing down  St.  James  street,  musing  on  the  forlorn  condition  of  his  affairs,  he  accident- 
ally met  an  old  friend  who  had  not  seen  him  for  many  years.  By  this  gentleman  ho 
was  addressed  with  all  the  cordiality  of  recollected  friendship,  and  in  answer  to  some 
inquiries  that  were  made  into  his  worldly  circumstances,  he  requested  to  attend  his 
friend  to  his  house,  where  he  might  more  at  leisure,  and  free  from  interniption,  in- 
form him  of  the  sad  events  which  had  then  recently  occurred.  Having  here  made 
known  the  train  of  his  disasters,  this  timely  friend  entered  with  warm  sympathy  into 
his  case,  and  told  him  tiiat  the  firm  to  which  he  belongi'd  had  lately  received  a  con- 
signment of  goods  to  be  disposed  of,  and  for  which  they  reqtiired  an  agent,  and  if  he 
would  undertake  the  business,  the  profits  of  the  commission  would  afford  him  a  tem- 
porary assistance  until  something  further  could  be  done  for  him.  With  a  heart  deeply 
penetrated  with  gratitude  for  this  signal  interposition  of  Divine  Providence,  he  with 
thankful  alacrity  accepted  the  offer,  which  in  a  very  short  tiiuc  enabled  him  to  realize 
what  was  to  him  at  that  perio<l  a  considerable  sum.  The  same  kind  and  disinterested 
friend  (the  late  Sir  Scrope  Barnard  Morland,  Bait-  whfise  name  is  deservedly  recorded) 
was  the  means  of  Mr.  Arbouin  being  chosen  a  director  of  one  of  the  first  insurance 
offices;  which  circumstance  was  beneficial  in  point  of  income,  and  was  a  solace  to  his 
wounded  spirit.  Ue  held  it  for  some  years  to  the  great  advantage  of  the  institution, 
the  interests  of  which  he  was  enabled  to  promote  by  the  soundness  of  his  views,  the 
exftcrience  of  his  conmiercial  life,  and  the  sincere  resjiect  eutcrtuincd  towards  him 
by  a  numerous  circl?  of  acquaintances.  To  this  aid  succeeded,  ere  long,  further  sup- 
plies from  living  and  di'partcd  friends,  well  cc  luainted  with  and  highly  esteeming 
the  integrity  and  sterling  worth  of  his  character.  These  acquisitions,  added  to  an 
income  derived  from  a  commisisiDn  business  in  the  wine  trade,  st)on  enalilcd  him  to 
put  by  annually  a  surplus  beyond  his  expenditure  ;  by  which  he  griulually  became 
possessed  of  what,  to  his  moderate  desires,  amounted  to  a  comfnrtable  competence, 
upou  which  he  again  retired  from  bu.-iiness,  and  resided  for  many  years  in  the  New 
Road,  near  Paddington. 

Mr.  Arbjiiin  now  diligently  devoted  himself  tothep!tru»l  and  study  of  the  writings 
of  Sw.Hicnborg:  und  aU<.>  occupied  much  of  his  time  in  literary  compositions  founded 
upon  their  principles,  anil  illustnitive  of  tlirir  views  and  tendency.  He  also,  when 
the  stuto  of  his  health  permitted,  t<wk  n'.uch  pleasure  in  the  s<Kiety  nf  those  members 


MEMOIR  OF  THE   AUTHOR.  TU. 

of  the  church,  who,  like  himself,  were  affectionately  attached  to  her  doctrines,  less, 
however,  on  account  of  their  luminous  intellectual  discoveries — which,  nevertheless, 
lie  reverentially  valued — than  their  heavenly  character  and  qualit}-, and  their  capar 
bility  of  purifying  and  elevating  the  affections  of  the  will.  In  conversation,  he  hap- 
pily blended  the  animated  intelligence  of  a  cultivated  and  penetrating  mind  with  the 
engaging  charm  of  elegant  and  polished  manners.  He  always  preferred  to  lead  the 
discourse  to  subjects  connected  with  the  Regenerate  Life,  rather  than  to  engage  in 
discussion  upon  points  of  a  more  speculative  or  less  practical  nature.  Intensely 
alive  and  sensitive  to  the  surpassing  beauties  and  glories  of  the  Internal  Word  at  this 
day  revealed,  he  was  nevertheless,  when  bidden  to  the  heavenly  marriage  feast,  in- 
clined to  obey  the  divine  injunction,  and  "sit  down  in  the  lowest  room.''  Although 
his  eyes  had  been  opened  to  behold  the  wondrous  things  of  the  divine  law,  it  was 
more  congenial  to  his  habit  to  regard  the  want  and  poverty  of  the  will,  than  to  in- 
dulge the  admiring  gaze  of  the  intellect.  No  sooner  had  he  exclaimed,  "  Thy  testi- 
monies are  wonderful,"  than  he  hastened  to  add,  "-therefore  doth  my  scul  Aeep  them." 
Ilis  delight  in  the  'Word  was  a  delight  in  its  purity  rather  than  its  beauty.  His  fa- 
vorite sentiment  appeared  to  be,  ''Thy  Word  is  exceedingly  pure,  therepoke  thy 
servant  loveth  it.  I  hate  vain  imaginations;  but  thy  law  do  I  love."  The  blessed- 
ness he  sought  was  not  merely  that  of  intellectual  light  and  fullness  ;  it  was  tliat  of 
purity,  the  blessedness  of  "  the  undefiled  in  the  way,  who  walk  in  the  law  of  the 
Lord,  who  keep  his  testimonies,  and  seek  him  with  the  whole  heart."  His  earnest 
desire  and  constant  prayer  was,  "  Establish  my  steps  in  thy  Word,  and  let  not  any 
iniquity  have  dominion  over  me.    Let  my  heart  be  perfect  in  thy  statutes." 

Although  Mr.  Arbouin  so  greatly  delighted  in  the  company  of  the  sincere  lovers  of 
genuine  truth,  his  mind  was  a  stranger  to  any  narrow  restrictions.  He  loved  good 
men  of  every  creed,  and  could  truly  say,  "I  am  a  companion  of  all  those  who /ear 
tlwe,  and  of  those  who  ke^p  thy  in-ccepts."  With  the  worldly,  he  was  an  upright  and 
an  honorable  '•  citizen  of  the  world ;  "  and  with  the  citizens  of  the  '■  holy  city,"  ho 
was  a  citizen  of  the  '•  heavenly  Jerusalem,  whose  builder  and  maker  is  God." 

Being  gifted  with  a  keen  sense  and  relish  of  the  purity,  intensity,  and  pointed  ac- 
curacy of  the  spiritual  moral  perceptions  peculiar  to  the  sex,  he  was  particularly  at- 
tached to  the  society  of  spiritually-minded  and  intelligent  females;  and  several 
ladies,  whose  attainmentsin  the  life  of  goodness  and  truth  were  both  exalted  and  ex- 
tensive, accounted  it  a  high  privilege  to  be  admitted  to  his  friendship,  and  to  bo 
fevored  with  his  always  improving  and  delightful  conversation.  Mr.  Arbouin  always 
cherished  the  deepest  I'everenco  for  the  charms  of  the  female  mind,  when  replenished 
with  the  stores  of  heavenly  wisdom,  exalted  and  animated  by  the  warmth  of  heavenly 
affection.  And  although  he  was  not  permitted  to  enter  the  marriage  state,  and  enjoy 
the  happiness  of  being,  in  this  world,  united  with  a  partner  possessing  qualities  the 
counterpart  of  his  own,  it  was  from  no  indisposition  duly  to  appreciate  so  great  a 
blessing,  that  he  remaineil  a  bachelor.  The  Divine  Providence  had  not  favored  his 
wishes,  and,  as  became  a  sincere  and  spiritual  Christian,  he  felt  it  to  be  his  duty  and 
privilege  cheerfully  to  submit,  knowing  to  a  certainty  that  the  Lord  does  all  things 
well.  His  constant  prayer  wa."!,  in  the  language  of  David,  '•  Thou  art  good,  and  doest 
good;  0  teach  me  thy  statutes!" 

It  has  been  observed  that  he  was  distinguish  ed  by  a  liveliness  of  mind  and  a  bril- 
liancy of  imagination.  Tljcse  talents,  which  are  too  often  debased  by  their  possessors 
to  unworthy  purposes,  in  the  pos.se»sion  of  our  author,  were  ever^directed  to  the  noblest 
objects.  By  him  they  were  employed,  under  the  influence  of  a  sober  judgment,  and 
deep  religious  feeling,  to  render  attractive  to  others  the  path  of  life,  and  to  win  the 


■'■lU.  MEMOIR   OF    THE    ArTHOR. 

fancy,  as  well  as  the  heart,  to  the  admiration  and  practice  of  vital  religion.  That 
solid  wisdom  which  wears  the  garb  of  simplicity;  which  assumes  so  little,  yet  is  ca- 
pable of  effecting  so  uinch;  and  is  so  superior  to  the  tinsel  of  eloquence,  and  the 
parade  of  learning;  that  principle,  in  short,  which  is  expressively  designated  in  the 
New  Church  writings  "the  wisdom  of  life,"  as  it  lived  in  his  breast,  so  did  it  flow 
through  his  works.  In  prose  or  in  poetry,  this  was  always  the  characteristic  mark 
by  which  his  compositions  were  distinguished  ;  and  in  finding  appropriate  forms  for 
the  expression  of  this  wisdom,  ho  was  eminently  successful.  Ilis  little  volume  enti- 
tled '^ Dissertations  on  Vie  Regenerate  Life,"  is  the  chief  of  his  prose  works;  and  it 
has  always  been  regarded,  very  much  to  the  credit  of  the  members  of  the  New  Church, 
■with  especial  favor.  Not  highly  to  esteem  it,  would  indeed  be  a  mark  of  a  merely 
natural  state  of  affection,  and  an  unrefined  taste.  Among  his  poetry  are  to  be  found 
pieces  which  would  have  done  credit  to  distinguished  names.  He  also  published  a 
selection  of  Aphorisms,  with  some  original  ones  interspersed  (and  which  are  now  sold 
under  the  title  of '-Gems  of  Wisdom,  Moral  and  Divine,");  also,  "The  Beantics  of 
Owen  Feltham,  selected  from  his  Resolves;"  and  three  Sermons  on  the  Lord's  Prayer. 
As  he  always  devoted  his  literary  talents  to  the  cause  of  religion,  and  believed  the 
cause  of  true  religion  to  be  that  of  the  New  Church,  he  was  an  active  contributor  to 
the  periodical  works,  which,  since  his  introduction  to  a  knowledge  of  her  doctrines, 
have  hail  the  promotion  of  those  doctrines  for  their  object.  Of  the  "  Aurora,"  a  work 
of  this  descriptioL,  which  was  published  in  the  years  1799  to  ISOl,  ho  was  one  of  the 
editors ;  and  ho  adorned  its  pages  by  valuable  essays,  in  prose  and  verse,  under  a 
great  variety  of  signatures.  Of  the  "  Intellectual  Repository,"  he  was  a  regular  cor- 
respondent, under  the  signatures  only  of  J.  A.  and  I.  V.  T.  Tlio  number  preceding 
his  death  was  enriched  with  two  papers  of  his  writing,  and  they  exhibit,  in  a  very 
striking  degree,  the  vigor  of  mind  that  continued  to  animate  his  frame  even  to  the 
last  day  of  his  existence  here.  Nor  is  vigor  of  niind  all  that  they  evince  ;  they  display 
also  a  purity  and  elevation  of  sentiment  that  bespeak  a  spirit  well  prepared  for  its 
transit  to  a  liigher  sphere. 

For  many  years  previous  to  his  decease,  Mr.  Arbouin  had  been  afflicted  with  that 
most  painful  disorder,  the  stone,  for  the  relief  of  which  he  several  times  underwent 
the  customary  and  most  severe  operation.  After  one  of  these  trials  of  his  fortitude 
and  patience,  as  he  informed  the  compiler  of  this  memoir,  he  was  obliged  to  lie  on  a 
s ofa  for  several  weeks,  and  "that  periotl,"  said  he,  "though  one  of  intense  bodily 
suffering,  was  thu  happiest  of  my  whole  life.  Pain  was  no  hindrance  to  the  freedom 
and  activity  of  my  mind.  My  spirit,  in  which  I  seemed  altogether  to  live  and  think, 
looked  down,  as  it  were,  with  pity  upon  the  poor  suffering  and  prostrate  body. 
During  that  period  I  read  throngh  the  six  volumes  of  Swedenborg'a  Apocalypse  Ex- 
plained, with  a  perception  of  light,  holy  elevation,  peace  and  inward  joy,  which  arc 
perfectly  indescribable ! " 

In  this  short  sketch  of  the  leading  events  of  the  life  of  this  very  interior  and 
accomplished  Christian,  how  wonderfully  are  displayed  the  merciful  dealings  of 
Divine  Providence,  ever  at  work  to  draw  from  temporary  afiliction,  the  means  where- 
by we  are  qualified  for  our  eternal  destination!  To  loss  of  possessions  succeeded  a 
long  course  of  the  most  acute  boilily  sufferings ;  but  the  sufferer,  being  found  patient 
and  resigned,  experienced  the  faithfulness  of  the  Divine  promise.  Tlie  Lord  was  with 
him  of  a  truth,  and  supported  him  under  all  his  trials,  and  enabled  him  to  endure  to 
the  end,  and  to  conquer  in  all  his  temptations.  Those  who  knew  Mr.  Arbouin  in  his 
naturaland  comparatively  irreligious  state  of  mind,  from  which  he  was  by  degrees  so 
happily  withdrawn  by  the  process  of  Christian  regeneration,  knew  him  to  be  subject 


MEMOIR   OF   THE   ACTHOR.  IX. 

to  considerable  haughtiness  of  character,  and  to  frequent  most  violent  ebullitions  of 
anger  or  excited  temper.  But  all  these  tendencies  became  marvellously  subdued  ere 
the  close  of  his  life,  and  from  the  ashes  of  his  former  state  arose  those  characteristics 
of  Cliristian  meekness  and  resignation  by  which  ho  was  latterly  so  much  distin- 
guished. Well  and  truly  might  he  then  exclaim,  '■'•Befort  I  was  afH  icted  /  li-CTii 
wstray,  but  now  do  I  keep  thy  word;  it  is  good  for  me  that  I  have  been  afflicted,  that 
I  might  learn  thy  statutes;  the  law  of  thy  mouth  is  better  unto  me  than  thousands 
of  gold  and  silverl"  Yet,  even  in  his  merely  natural  state  of  mind,  in  all  his 
worldly  dealings,  he  was  distinguished  by  a  .scrupulous  integrity  and  love  of  justice. 
He  has  remarked  that,  in  the  full  tide  of  worldly  prosperity,  he  had  secret  misgivings, 
and  compunctious  visitings  of  conscience  were  sometimes  insinuated,  which  indicated 
the  latent  spark  of  future  improvement;  he  also  experienced  those  secret  breathings 
after  a  happy  immortality  which  were  subsequently  embodied  in  '•  the  full  assurance 
of  hope,"  and  which  was  opened  to  his  enjoyment  through  the  writings  of  the 
heaven-commissioned  Swedenborg.  Sometime  previous  to  his  death  his  characteris- 
tic integrity  shone  forth  with  peculiar  lustre,  in  the  payment  of  a  considerable  debt 
lor  which  he  was  not  legally  responsible.  When  justice  was  fully  satisfied,  and  not 
before,  he  failed  not  secretly  to  extend  a  charitable,  though  discriminating  hand  to 
worthy  individuals  suffering  under  affliction. 

To  the  dreadful  complaint  already  noticed,  succeeded  others  of  so  afflictive  a  kind 
that,  as  he  often  expressed  himself,  his  sufferings  were  of  a  nature  more  painful  and 
distressing  than  those  he  had  experienced  from  his  former  disorder.  At  length,  with 
the  further  advance  of  years,  that  general  debility  ensued  which  gradually  brought 
on  his  mortal  dissolution.  The  day  previous  to  his  departure,  he  complained  of  ex- 
treme pain  in  the  viscera,  and  in  the  evening  he  was  conveyed  with  great  difficulty  to 
his  bed  (to  which  he  had  never  confined  himself  during  his  illness,)  and  to  the 
anxious  inquiries  of  a  friend  he  replied  with  pious  resignation  and  thankfulness,  and 
with  a  strong  effort  arousing  himself,  "  This  body  is  crushed ;  but  the  mind  is  aa 
vigorous  as  ever."  His  pains  continued  until  a  few  hours  previous  to  his  decease; 
and  on  the  27th  day  of  November,  1822,  and  in  the  eightieth  year  of  liLs  age,  he  ter- 
minated his  earthly  career ;  and  his  highly  purified  spirit  escaped  to  those  realms  of 
eternal  day,  for  which  he  had  so  long,  so  earnestly,  and  so  diligently  prepared 
himself.  He  bequeathed  a  considerable  sum  of  money  for  the  advancement  of  that 
church,  whose  doctrines  had  so  wonderfully  supported  him  through  the  trials  and 
vicissitudes  of  his  life. 


THE  AUTHOR'S   PREFACE. 


I  have  been  induced,  by  the  advice  of  many  friends, 
to  offer  the  followingpages  to  tlie  public;  for  although 
it  is  acknowledged  that  the  progress  of  the  Christian 
life  is  marked  by  an  infinite  diversity  of  states,  there 
is,  nevertheless,  a  prevailing  resemblance  of  feature 
that  may  render  communications  from  some  degree 
of  experience,  both  interesting  and  useful.  A  hope 
is  likewise  entertained  that,  by  giving  them  an  exten- 
sive circulation,  some  persons  may  be  led  by  these 
scattered  rays  to  the  fountain  of  light  from  whence 
they  were  originally  derived — the  theological  writings 
of  Emanuel  Swedenborg. 

From  only  a  transient  view  of  the  very  voluminous 
scientific  and  philosophical  works  of  the  highlj^-gifted 
Swedenborg,  the  vast  attainments  of  a  capacious  mind 
are  abundantly  evident ;  but  when  we  contemplate 
his  Mission  for  the  revelation  of  the  internal  sense  of 
the  Scriptures,  we  lose  sight  of  him  merely  as  an 
author,  and  consider  him,  agreeably  to  his  own  dec- 
laration, as  the  man*  "  before  whom  the  Lord  hath 
manifested  Himself  in  person,  and  whom  He  hath 
filled  with  His  spirit  to  teach  the  doctrines  of  the  New 
Church  from  Him."  It  forms  no  part  of  our  present 
subject  to  combat   the   prejudices  that   many   have 

•    Vide  bis  Universal  Theology,  n.  779. 


formed  against  writings  wliicli  they  have  never  read, 
or  the  hasty  conclusions  of  others  wlio  have  stumbled 
at  the  threshold  of  the  slightest  investigation.  It  is 
enough  that  vfe  are  happy  in  the  conviction  that  the 
number  of  those  is  daily  increasing  who,  in  the  stead- 
fastness of  a  sober  mind,  are  perseveringly  engaged 
in  receiving  instruction  from  this  new  and  wonderful 
display  of  Gospel  light,  which,  dispensing  its  splen- 
dors above  the  misty  regions  of  doubt  or  misappre- 
hension, has  a  direct  tendency  to  reform  and  elevate 
the  mind,  to  improve  the  heart,  and  to  direct  and  fix 
the  affections  upon  the  noblest  objects  of  human 
attainment. 


CONTENTS 


Page 

Regeneration, 1 

Note  concerning  the  Order  ia  which  the  Human  Principles   are   Regenerated,    11 

The  Natural  and  Spiritual  Mind, 15 

Note  respecting  the  Union  of   the  Internal  and    External  Man  in  the  Regen- 
erating Christian, _ 19 

The  Delights  and  Progress  of  Religion, 25 

The  Life  of  Truth  and  the  Life  of  Good, 27 

Note  on  a  further  Distinction  between  the  Life  of  Truth  and  the  Life  of  Good,    28 

"What  is  Truth?" ..: 33 

The  Power  of  Retaining  Truth 35 

The  Internal  Truth— Its  Advantages  and  Effects 38 

Note  on  the  Distinction  between  the  First  Christian  and  the  Second,  or  New 

Jerusalem  Church, 40 

The  Necessity  of  Acquiring  a  Mild  and  Gentle  Spirit, 42 

Note    on  the  Consequences    of   an  Imperfect  Marriage  between  Goodness  and 

Truth 47 

Scientifics,. ~ ~ , 51 

Conversation, 52 

Intercourse  With  the  World, ...; 68 

Note  on  the  Author's  Commendation  of  Politeness  and  Behavior, 62 

The  Love  of  God  ond  our  Neighbor, 67 

Charity, 69 

Note  on  the  Difference  between  the  Old  and  the  New  Commandment  of  Charity,    75 

Note  on  the  Right  Application  of  the  Golden  Rule, , 81 

Note  concerning  Uses, 86 

The  Happiness  of  a  State  of  Order, 96 

Sclf-Examiuation, « 08 

The  Lord's  Prayer, , 100 

Note  on  Internal  and  External  Worship, 117 

The  Delight  of  Gratitude, 121 

Worldly  Possessions  and  Attainments  must  end  in  Disappointment,  if  Temporal 

be  not  joined  with  Spiritual  Views, 122 

Temporal  Prosperity  when  Subordinate  to  Eternal  Views, 125 

The  Expediency  of  a  Strait  ness  in  Worldly  Possessions  and  Enjoyments  In  order 

to  the  Advancement  of  our  Spiritual  Life, 127 

Voluntary  Privations, 129 

The  Divine  Providence, 131 

A  Settled  Dependence  on  and  Trust  in  the  Divine  Providence, 133 

Difficulty  of  Attaining  a  Settled  and  Entire  Trust  in  Providence, 134 

Consolation  offered  to  the  Christian  in    the  Prospect  of  his  entrance  into  the 

Spiritual  World, 140 

Association  of  Angels  with  Men, 141 

The  Delights  of  Constancy  and  the  Delights  of  Variety, 143 

The  State  of  Marriage  in  the  Celestial  and  Spiritual  Church, 144 

Correspondence  of  the  Horse, 146 

Correspondence  of  the  Vine, 147 

Correspondence  of  the  Dove 148 

The  Divine  Humanity  of  the  Lord, 149 

Concluding  Note, 164 


DISSERTATIONS. 


ON  REGENERATION. 

The  first  birth  of  man  is  of  the  body,  for  its  proper 
uses  and  functions  in  the  world  ;  the  second  birth,  or 
regeneration,  is  of  the  mind,  for  its  proper  uses  and 
functions  in  the  world,  and  after  this  life,  for  sublimer 
uses  in  a  spiritual  body  in  heaven.  The  mind  of  man, 
consisting  of  his  will,  understanding,  and  active 
powers,  having  through  successive  generations  been 
perverted  from  its  original  heavenly  state,  and  being 
too  much  captivated  with  this  world  to  think  suffi- 
ciently of  its  higher  destination,  it  has  become  a  work 
of  persevering  difficulty  to  regulate  its  powers,  so  as 
to  bring  them  into  obedience  to  the  divine  precepts,, 
and  into  such  an  order  of  life  as  the  angels  of  heavea 
delight  in.  This  difficulty  is  the  sad  result  of  the  fall 
of  man  from  that  order  in  which  he  was  created,- 
when  his  will,  understanding,  and  active  powers,  bore 
the  image  and  likeness  of  the  Divine  Trinity  in  its 
first  principles,  consisting  of  the  divine  love,  wisdom, 
and  operation.  It  is  now  the  case  with  every  man 
by  birth,  that  his  will  has  a  tendency,  inherited  from 
parents  and  progenitors,  to  love  what  is  impure  and 
disorderly,  while  his  understanding  is  inclined  to 
favor  and  excuse  what  is  evil,  and  thus  to  prefer 
falsehood  to  truth ;  and  the  actiiie  powers,  also,  are 
prone  to  a  perverted  excess  of  activity  on  the  one 
hand,  and  on  the  other,  to  an  indolent  reluctance,  and 
2 


DISSERTATIONS   OX 


inaptitude,  to  take  on  the  action  of  the  renewed 
will  and  understanding.  Such  is  the  nature  of  that 
hereditary  evil  which  must  be  removed  by  regenera- 
tion, since  it  is  certain  that,  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God." 

The  natural,  or  old  will,  into  which  every  man  is 
born,  must  be  entirely  changed  as  to  its  ends  and 
purposes.  Self-love  and  the  love  of  the  world,  which 
are  seated  therein,  must  receive  a  new  direction,  by 
virtue  of  which  the  love  of  existence  and  of  enjoyment 
will  be  rendered  instrumental  to  divine  purposes  and 
uses,  and  to  a  primary  regard  to  the  good  and 
happiness  of  others.  When  this  is  effected,  man  no 
longer  loves  himself,  and  the  world  for  the  sake  of 
himself,  but  "  for  the  sake  of  the  Lord  and  his  gospel." 
He  has  laid  down  his  fallen  natural  life,  and  has  risen 
again  into  the  spiritual  life  of  charity  ;  and  in  dying 
unto  sin,  and  becoming  alive  unto  God,  he  has  been 
planted  in  the  likeness  of  the  death  and  resurrection 
of  his  divine  master.* 

The  first  dawn  of  the  mind  is  to  the  use  of  the  bodily 
senses,  by  which  the  body  itself  is  preserved,  and  its 
health  promoted.  It  is  well,  therefore,  discreetly  to 
introduce  the  young  mind  into  the  experience  of  these 
earliest  delights,  in  order  that  the  mind,  which  in 
youth  is  closely  connected  with  the  body,  may  grow 
with  its  growth,  and  strengthen  with  its  strength. 
In  the  maturer  state  of  the  mind,  when  the  powers  of 
reason  are  unfolded,  the  precepts  of  virtue  taught  by 
revelation  should  become  the  constant  and  habitual 
rule  of  the  life  and  conduct.  And  in  proportion  as 
the  influence  of  the  divine  precepts  prevails,  man 

*  Compare  Lake  ix.  2t,  with  Bomanii  Ti.  i. 


THE    REGENERATE    LITE. 


becomes  a  creature  of  order  ;  what  is  sensual  becomes 
obedient  to  what  is  rational,  and  what  is  rational,  to 
what  is  divine.  This  order  constitutes  the  second 
birth,  or  regeneration  ;  for  as  the  body  was  born  into 
the  image  and  likeness  of  its  earthly  parents,  so  by 
regeneration,  the  mind,  or  spirit,  is  born  of  God  into 
the  image  and  likeness  of  his  own  love  and  wisdom. 
Its  primary  affections  are  then  fixed  on  the  Supreme 
Being,  because  those  affections  are  continuous  from 
the  love  of  goodness ;  and  as  that  love  originates  in 
the  divine  goodness  itself,  so  do  the  affections  of  it 
continually  return  to  their  divine  Source,  by  the 
imitation  of  their  great  Original,  in  the  promotion  of 
the  happiness  and  well-being  of  mankind.  It  is  this 
which  constitutes  the  true  love  of  our  neighbor,  and 
which  also  is  coincident  with  the  pure  love  of  truth, 
inasmuch  as  it  is  the  love  of  that  true  order  of  things 
which  truth  defines  and  describes.  In  order  to  see 
this  point  more  clearly,  it  is  only  necessary  to  advert 
to  the  union  of  goodness  with  truth,  as  resembling 
that  of  affection  and  thought.  As  it  is  obvious  to 
experience,  that  thought  is  affection  brought  into 
conscious  activity,  so  also  goodness,  which  is  of  the 
will,  becomes  truth  in  the  thought  of  the  understanding 
(by  means  of  the  truths  embraced  in  faith),  and  thence 
descending,  and  going  forth  into  corresponding 
outward  action,  goodness,  in  and  by  truth,  becomes  a 
life  of  charity  and  faith,  in  its  various  operations  and 
relations. 

The  love  of  self,  and  the  love  of  worldly  possessions, 
are  the  powerful  obstacles  to  the  great  work  of  regen- 
eration, which  cannot  advance  till  these  degrading 
affections  are  subdued,  and  rendered  subordinate  to 


DISSERTATIONS   ON 


the  more  elevated  pursuits  of  spiritual  love.  To  be 
regenerated,  is  to  prefer  a  heavenly  inheritance  to  an 
earthly  one,  and  the  attainment  of  moral  excellence 
to  the  acquisition  of  opulence,  power,  or  fame ;  it  is 
to  place  the  love  of  justice  and  of  social  kindness  above 
personal  pre-eminence  and  temporal  advantages  of 
every  kind  ;  it  is  to  prefer  humble  adoration  to  self- 
elevation  ;  and  contentment  to  ambition.  Every  one 
is  regenerated  only  in  the  degree  that  the  love  of  God 
and  neighborly  love,  bearing  the  sway  in  his  inmost 
affections,  are  manifested  in  the  infinite  variety  of 
forms  of  a  good  life  and  conversationi  Tliis  is  the 
case  exactly  in  proportion  as  any  one,  by  shunning 
evils  as  sins,  makes  "  the  kingdom  of  God  and  his 
righteousness  "  the  first  object  of  his  desire  and  pursuit. 
This  also  is  what  is  meant  by  being  born  again  of  water 
and  the  spirit,  or  by  truth  and  a  life  according  to  it,  in 
aid  of  which  the  Lord  continually  operates  by  his 
Holy  Spirit,  upon  all  who  are  willing  to  be  led  into 
life  everlasting. 

II. 

As  Regeneration  advances,  the  perception  of  the 
rational  principle  becomes  more  acute  and  refined ; 
and  the  minuter  shades  of  distinction  between  good 
and  evil  become  visible  in  clearer  light.  In  the 
commencement  of  the  formation  of  the  new  will  and 
understanding,  the  grosser  evils  were  shunned,  but 
now  the  more  hidden  and  interior  ones  come  into 
view.  Many  also  of  the  lesser  evils,  which  before 
were  admitted  or  excused,  are  now  by  experience 
known  to  be  hurtful,  and  it  is  perceived  that  their 
abandonment  is  indispensable  to  further  progression. 


THE   REGEXERATX   LIFE. 


Many  things  which  before  were  painful,  and  occasioned 
deep  regret  when  brought  before  the  tribunal  of  the 
understanding,  are  now  condemned  by  the  immediate 
instinctive  sensation  of  the  will  or  affection.  Con- 
science has  now  acquired  such  a  delicacy  and  power, 
that  eternity  becomes,  as  it  were,  the  touchstone  of 
time.  Our  actions  here  are  transferred  in  thouorht  to 
our  trial  there ;  and  the  mind  revolts  at  any  principle 
in  its  voluntary  practice,  which  it  would  not  wish  to 
appear  naked  and  undisguised  before  angels  in  the 
world  of  spirits,  when  the  inmost  thoughts  shall  be 
revealed.  In  the  more  interior  stages  of  the  new 
birth,  or  of  the  heavenly  order  of  the  heart  and  mind, 
all  things  are  referred  to  God.  If  success  attend  our 
temporal  undertakings,  we  shall  discern  in  them  so 
many  gifts  from  God  by  which  our  sphere  of  useful- 
ness may  be  extended,  and  our  triumphs  will  be  those 
of  thanksgiving  and  praise.  Should  adverse  fortune 
prevail,  we  shall  conclude  it  to  be  best  for  us,  and 
that  some  attainments  in  goodness  which  we  need, 
are  forming  in  the  crucible  for  our  future  advance- 
ment. If  we  suffer  pain,  we  shall  know  that  our 
patience  and  submission  are  intended  to  be  exercised 
thereby,  and  that  some  dross,  which  adheres  too 
strongly,  is  removing  from  the  virgin  gold ;  and 
however  severely  felt  tlie  trial  may  be,  it  will  not  be 
forgotten,  that  it  is  a  purifying  process.  Do  we  suffer 
by  slanderous  tongues  ?  We  shall  look  up  to  the 
Lord  as  our  judge,  and  in  any  efforts  that  we  make 
in  our  vindication,  we  shall  sincerely  desire  to 
be  guided  by  the  principles  of  divine  truth.  Do  our 
enemies  prosper,  and  does  malignity  triumph  over  us  i 
We  shall  consider  that  the  purposes  and  actions  of  all 
2* 


6  DIS8KRTATI05S    OS 

men,  and  all  the  effects  resulting  from  them,  are  under 
the  supreme  control  of  the  Lord,  whose  "footsteps" 
of  infinite  goodness,  wisdom,  and  power,  "  are  not 
known."  Does  death  threaten  us  at  the  moment 
when  our  temporal  concerns  assume  a  brighter  form  ? 
We  shall  consider  that  we  know  not  what  danger  to 
our  spiritual  health  may  lurk  in  the  transient  sunshine 
of  outward  prosperity,  and  that  a  brighter  and  eternal 
sun  awaits  us  in  the  heavenly  world  of  everlasting 
peace.  Have  we  been  disappointed  of  a  much  desired 
partner  here  ?  It  will  be  our  consolation  that  our 
choice  will  become  infallible  hereafter,  when  Provi- 
dence will  direct  our  erring  minds  to  an  indissoluble 
union  with  the  only  kindred  spirit  that  is  in  every 
respect  suited  for  the  improvement  of  our  mutual 
eternal  felicity. 

III. 

In  the  progress  of  regeneration,  the  changes  of  state 
are  for  the  most  part  inscrutable.  Most  of  them 
transcend  angelic  wisdom,  and  are  known  to  the  Lord 
alone.  The  little,  however,  which  we  perceive,  we 
are  sometimes  enabled  to  describe  with  some  degree 
of  clearness.  When  the  rational  mind  is  fully 
awakened  to  spiritual  views,  it  is  like  a  tree  decorated 
with  leaves  in  spring,  every  new  shoot  putting  forth 
new  beauty  as  it  emerges  from  its  winter  state,  till  it 
is  crowned  and  surrounded  with  blossoms.  In  like 
manner  the  blossoms  of  new-born  spiritual  truths 
afford  the  delightful  promise  of  an  abundance  of 
heavenly  fruit,  in  the  degree  that  they  escape  the 
blighting  winds  of  self-love,  and  the  love  of  the  world. 
The  natural  rational  mind  thus  arrayed  in  the  early 


THE   REGENERATE   LIFE. 


spring  of  the  regenerate  life,  is  delightful  to  behold, 
and  many  will  be  attracted  more  by  the  appearance 
of  its  blossoms  than  gratiiied  by  the  deeper  reflection, 
that  the  tree  must  return  again  to  a  comparatively 
unattractive  state,  and  that  what  is  outwardly  so 
gratifying  to  the  sight,  must  recede,  and  give  way  to 
the  formation  of  fruits,  which,  after  they  have  passed 
their  first  sour  and  bitter  state  of  temptation,  will 
prove  still  more  gratifying  to  the  view,  because  more 
useful  in  the  sustenance  of  spiritual  life. '  Temptations 
often  repeated,  and  sometimes  attended  with  direful 
despondency,  will  assail  the  new  convert  as  soon  as 
he  is  able  to  bear  them,  and  will  at  times  lead  his 
affections  and  perceptions  far  away  into  the  burning, 
barren  desert,  or  the  waste,  howling  wilderness,  in 
order  that  he  may  contemplate  his  own  vileness, 
discover  his  manifold  evils,  and  look  up  to  the  Lord 
alone  for  deliverance.  These  successive  temptations 
will  excite  an  increasing  abhorrence  of  evil ;  and  the 
sufferer  in  them,  when  refreshed  with  intervals  of 
heavenly  peace,  will  acknowledge  at  heart,  that  one 
vital  ray  of  spiritual  sunshine  is  far  more  exhilarating 
than  all  the  natural  delights,  which,  in  his  previous 
state  of  life,  had  been  sought  with  so  much  eagerness, 
and  cultivated  with  so  much  assiduity  and  care.  As 
the  new  satisfactions  acquire  strength,  the  former  ones 
will  become  insipid,  until  the  objects  of  time  will 
seem  gradually  to  shrink  away  from  the  grasp  of 
eternity,  and  the  enlivening  prospects  of  futurity, 
built  on  a  sincere  desire  to  obey  the  divine  laws,  will 
give  a  calm  serenity  of  mind  which  the  restless 
billows  of  passion  in  vain  endeavor  to  disturb. 
Worldly  pleasures  have  been  repeatedly  experienced 


8  DISSERTATIONS    OS 

to  end  in  disappointment,  satiety,  regret,  dissatisfac- 
tion, and  disgust ;  but  spiritual  sufferings,  on  the 
contrary,  have  been  found  to  end  in  tears  of  delight, 
in  calm  and  humble  submission,  in  the  sweetness  of 
heavenly  resolutions,  in  the  reviving  hope,  and 
sometimes  the  foretaste,  of  future  felicity.  The 
former  pleasures  were  attended  with  disappointment 
almost  in  the  act  of  enjoyment,  but  the  new  satisfac- 
tions are  built  on  everlasting  foundations  ;  and  if  the 
latter  are  occasionally  taken  from  us  for  a  season,  it 
is  only  in  order  to  their  being  restored  to  us  renewed 
and  increased  by  means  of  temptation-combats  against 
those  selfish  and  worldly  foes  that  would  deprive  us 
of  them.  Our  best  delights  are  suspended,  also,  in 
order  to  render  us  more  sensible  that  they  are,  in 
every  degree  of  attainment,  not  our  proper  own,  but, 
like  our  life  itself,  the  free  and  continual  gift  of  God. 
The  spiritual  life  in  its  progress  has  much  to  undergo 
from  uncongenialities,  and  very  often  as  much  from 
erroneous  conclusions.  So  soon  as  we  begin  to  prefer 
heaven  to  earth,  we  are  impatient  to  be  translated  to 
a  celestial  clime,  in  whose  pure  atmosphere,  however, 
we  have  not  as  yet  received  lungs  to  breathe,  and 
where,  consequently,  we  should,  if  prematurely  intro- 
duced into  it,  quickly  lose  the  pulsation  of  the  heart, 
and  with  it,  all  sense  of  delight.  Heavenly  affections 
are  acquired  by  slow  degrees.  They  are  not  promoted 
by  impatient  wishes  and  fruitless  sighs.  They  are  the 
reward  given  by  the  master  of  the  vineyard  to  his 
faithful  laborer.  The  vineyard  which  he  is  to  cultivate 
is  within  him  ; — it  is  there  that  he  must  labor  for  "  the 
meat  which  endureth  unto  everlasting  life."  The 
spiritual  traveller  who,  on  his  first  setting-out,  sighs 


THX   BEOKNERATB   LIFE.  9 

SO  frequently  for  heaven,  will  probably  find,  on  a 
slight  examination  of  his  state,  that  he  often  sighs 
likewise  for  those  worldly  possessions  which  he  fancies 
he  could  so  aptly  accommodate  to  spiritual  uses,  not 
discovering  the  lure  which  fascinates  him.  Painful 
uncongenialities  occasioned  by  a  forced  intercourse 
with  the  world,  however  they  may  sicken  on  the 
new-born  taste  of  the  spiritual  mind,  have  their 
important  uses  ;  by  opening  the  contnist  to  our  own 
views,  which  brighten  by  comparison  with  things 
opposite  ;  and  by  forcing  self,  in  the  subtle  form  of 
spiritual  selfishness,  to  subside.  The  latter  effect  is 
consequent  on  a  discovery  of  the  states  of  the  minds 
of  others,  for  while  we  behold  in  them  much  to  avoid, 
we  are  naturally  led  to  endeavor  to  administer  kind 
and  seasonable  aid.  Uncongenialities  also,  by  causing 
the  temporary  privation  of  the  society  we  prefer,  will 
serve  to  enliven  the  relish  for  it.  There  is,  doubtless, 
a  particular  and  unerring  providence  in  bringing  us 
into  situations  that  excite  aversion,  as  well  as  into 
such  as  most  favor  our  truest  delights.  When  the 
spiritual  mind  has  progressively  advanced  to  the  dawn 
of  the  celestial  state,  it  will  make  more  interior 
discoveries  by  a  single  glance,  than  it  could  have 
made  in  its  prior  states  by  its  deepest  researches,  and 
in  its  clearest  vision. 

The  spiritual  mind  is  in  the  perception  of  spiritual 
causes,  or  means,  which  are  truths,  and  which  are  far 
above  the  comprehension  of  the  merely  natural  mind, 
laboring,  as  it  does,  in  the  dark  shade  of  uncompre- 
hended  effects  ;  but  the  celestial  mind  is  in  the  percep- 
tion of  celestial  ends,  which  relate  to  the  essential 
uses  of  goodness ;    and  which   ends,  by  the  former 


10  DI3SERTATIOX3    OS 

causes  or  means,  are  to  be  brought  into  accomplish- 
ment in  their  effects*  ;  the  celestial  mind  has  a  lively 
sensation,  as  well  as  vision,  that  the  beginnings  and 
endings  of  all  things  are  in  God  ;  it  is  most  in  self- 
annihilation  when  in  its  most  lucid  states,  for  it  is 
then  most  in  the  reception  of  goodness  from  its  divine 
Source  ;  and  when  it  is  in  the  twilight  of  its  evening 
shade,  it  quietly  submits,  and  waits  the  revival  of  its 
energies  with  the  rising  sun. 

The  evil  which  the  natural  mind,  while  under  the 
government  of  natural  love,  indulges,  and  which  the 
^ritual  mind,  when  it  detects  its  movements  in  the 
partially  purified  natural  mind,  condemns,  the  celestial 
mind  views  with  pity,  as  a  feeble,  unavailing  effort, 
the  sad  delusion  of  insanity,  and  the  fretful  workings 
of  yet  uncorrected  disordere,  which  must  be  over- 
thrown. 

The  natural  mind  exults  in  selfish  and  worldly  loves  ; 
the  spiritual  mind  is  at  war  against  them,  and  is 
blessed  with  intervals  of  peace ,  the  celestial  mind 
having  subdued  them  by  power  from  the  Lord,  presents 
such  affections  as  are  best  calculated  to  win  upon  the 
heart. 

The  natural  mind  offers  the  seduction  of  false 
delights ;  the  spiritual  mind  offers  the  force  of  religious 
precept,  realized  by  example ;  the  celestial  mind  shows 
that  the  end  of  the  commandment  is  peace,  and  would 
win  men  to  it  by  love. 

Tlie  natural  mind  is  confined  to  earth,  where  it 
would  gladly  prolong  its  existence  ;  the  spiritual  mind 
would  gladly  leave  earth  for   heaven,  and  join  the 


*  By  the  tpiritual  mind,  the  author  here  means  the  mind  which  has  been 
opened  to  the  tpiritual  degree;  and  by  the  celestial  mind,  the  mind  when  it  has 
been  further  opened  to  the  celestial  degree. 


THE    REOESERATB    LIFE.  H 

ascending  angels  which  Jacob  saw  ;  the  celestial  mind 
having  reached  the  summit  of  the  heavenly  ladder, 
would  return  with  the  descending  angels  to  invite 
others  to  the  celestial  abodes. 


A  Note  concerning   the    Order   in   which  the  Hitman  Principles  are 
Regenerated. 

It  may  be  expedient  to  add  a  few  observations  to 
the  foregoing  article. 

There  are  three  degrees  of  the  human  mind,  which, 
when  perfected,  are  receptive  of  three  degrees  of 
heavenly  good,  answering  to  the  three  heavens  :  the 
first  degree  of  good,  and  which  pertains  to  the 
spiritual-natural  degree,  is  called  the  good  of  obedi- 
ence, or  the  good  of  faith  ;  the  second,  which  pertains 
to  the  spiritual  degree,  is  called  the  good  of  charity  ; 
and  the  third,  which  pertains  to  the  celestial  degree, 
is  called  the  good  of  love  to  the  Lord  above  all  things. 
The  above  three  degrees  are  those  of  the  Internal  Man, 
or  the  spiritual  or  heavenly  mind ;  and  this  region  of 
the  spirit  in  the  unregenerate,  is  wholly  closed  up ; 
and  instead  of  it,  they  think  only  from  the  External 
Man,  or  tlie  natural  or  earthly  mind.  In  this  case, 
the  three  degrees  of  the  external  man  are  in  a  state  of 
opposition  to  the  three  degrees  of  good  belonging  to 
the  internal  man,  and  are  occupied  by  three  degrees 
of  infernal  evil,  answering  to  the  three  hells.  The 
first  degree  of  evil,  which  pertains  to  the  merely 
natural  degree,  is  called  the  evil  of  the  love  of 
pleasure  ;  the  second,  which  pertains  to  the  sensual 
degree,  is  called  the  evil  of  the  love  of  the  world  ;  and 
the  third,  which  pertains  to  the  corporeal  degree,  is 
called  the  evil  of  the  love  of  self  above  all  things,  or 


12  DIBSERTATIOKS   05 

the  love  of  dominion.  The  lirst,  second,  and  third 
degrees  of  evil,  are  respectively  in  opposition  to  the 
first,  second,  and  third  degrees  of  good.  Some  persons 
are  more  addicted,  by  hereditary  constitution,  to  the 
love  of  pleasure  ;  some,  to  the  love  of  worldly  posses- 
sions ;  and  others,  to  the  love  of  dominion ;  but  still 
an  unregenerate  man,  whatever  his  peculiar  hereditary 
propensity  or  bias  may  be,  is  governed  by  that  degree 
of  evil  which  rules  in  the  hell  with  which  he  is 
connected,  according  to  the  extent  in  which,  by  a 
wicked  life,  he  has  confirmed  evil  in  himself. 

While  man  is  being  regenerated  to  the  first  degree 
of  life,  by  which  the  good  of  obedience  is  attained, 
charity  and  love  to  the  Lord  (or  spiritual  and  celestial 
love)  are  present,  and  consciously  exist,  but  not  as 
leading  or  primary  principles,  but  only  as  secondary 
ones,  acting  remotely  and  feebly,  and  comparatively 
as  when  a  superior  kind  of  man  acts  as  a  servant  to  a 
well-disposed  master,  who,  as  a  man,  liowever,  is  the 
inferior  of  the  two.  But  when  man  is  regenerated  to 
the  second  degree,  charity  becomes  the  leading  prin- 
ciple, and  the  good  of  the  first  degree  merges  therein, 
while  that  of  the  third  degree  still  remains  in  its  state 
of  servitude;  but  when  the  third  degree  is  attained, 
love  to  the  Lord  above  all  things  obtains  the  dominion 
over  the  whole  mind,  and  the  two  prior  degrees  of 
good  become  secondary,  and  are  lost  to  view  as  distinct 
principles,  in  the  efi'ulgence  of  the  highest. 

In  order  that  the  good  of  the  first  degree,  which  is 
the  good  of  obedience,  may  be  attained,  the  opposite 
evil  of  the  love  of  pleasure  must  be  subdued ;  and 
during  this  portion  of  the  regenerating  process, 
the  two  deeper  degrees  of  evil,  the  opposite  to  the 


TOE     REGENERATE    LIFE.  Xg 

two  higher  degrees  of  good,  namely,  the  love  of  the 
world,  and  the  love  of  dominion  or  of  self,  are  indeed 
active,  but  only  remotely,  and  in  a  feeble  and  second- 
ary manner.  After  the  evil  of  the  first  degree  has 
been  subdued,  and  the  good  of  obedience  attained, 
evil  spirits  of  the  second  hell  are  permitted  to  call 
forth  the  evil  of  the  love  of  the  world,  aijd  to  operate, 
in  the  way  of  temptation,  to  render  it  the  ruling  love; 
and  when  this  evil  has  been  subdued,  and  the  good 
of  charity  attained,  evil  spirits  of  the  third  or  lowest 
hell  are  permitted  to  call  forth,  in  like  manner,  the 
love  of  dominion,  which,  in  its  deepest  ground,  rebels 
against  every  superior,  even  the  Lord  himself;  but 
this  evil  being  subdued,  the  three  degrees  of  the 
external  man  have  then  been  successively  purified 
from  their  evil  bias,  and  the  principles  therein  are  all 
rendered  willing  instruments  to  celestial  purposes, 
and  are  sanctified  by  their  ruling  principle, — that  of 
love  to  the  Lord  above  all  things. 

Thus  it  appears  that,  during  the  regeneration  of  the 
first  degree  of  the  mind  or  life,  the  temptation  is 
chiefly  from  the  love  of  pleasure,  excited  by  the 
spirits  of  the  first  hell,  because  power  has  not  yet 
been  acquired  by  regeneration,  or  the  attainment  of 
heavenly  good,  to  enter  into  conflict  with  the  deeper 
seated  evils ;  and  during  the  regeneration  of  the 
second  degree,  the  temptation  is  principally  in  some 
form  of  the  love  of  the  world,  flowing  in  from  the 
second  hell ;  and  during  the  regeneration  of  the  third 
degree,  the  temptation  is  in  some  form  of  the  love  of 
dominion,  flowing  in  from  the  deepest  hell. 

Every  regenerate  person  does  not  attain  the  highest 
degree  of  regeneration,  some  only  attaining  the   first 
3 


14  DISSERTATIONS    ON 

degree,  and  some,  the  second.  It  is  not  in  the  power 
of  any  one  to  know  the  degree  in  which  he  has  been 
regenerated,  nor  ought  he  to  desire  to  know  it,  for 
this  knowledge  the  Divine  Providence  sedulously 
conceals,  even  to  the  end,  in  order  to  keep  man  in 
states  of  self-abasement  favorable  to  his  further 
progress,  and  to  prevent  him  from  falling  into  self- 
glor}',  which  would  entirely  put  a  stop  to  it. 

As  man  advances,  his  deeper  evils  being  brought 
forth  to  his  view,  he  becomes  more  humble,  and  more 
disposed  to  consider  himself  as  the  least  of  all.  and  is 
more  and  more  willing  to  become  the  servant  of  all, 
regarding  himself  as  altogether  unworthy  of  the  least 
of  the  divine  mercies. 

Since  the  regenerate  man  by  divine  aid  successively 
subdues  his  evils,  the  order  of  their  excitement  will 
not,  in  his  case,  outwardly  appear,  because  he  has  not 
allowed  them  to  go  into  act ;  but  the  order  is  some- 
times visible  in  unregenerate  men,  whose  early 
maturity  exhibits  dissipation,  followed  at  middle  age 
by  meanness  and  covetousness,  and  finally  closed  by 
tyranny  in  old  age,  towards  all  who  are  within  their 
reach.  Cases  undoubtedly  occur  in  which  early 
maturity  is  marked  by  a  sordid  or  a  domineering 
spirit  more  than  by  the  love  of  pleasure,  but  still  the 
propensity  thus  exhibited  is  called  forth  by  influx 
from  the  same  j^rinciple  as  it  exists  in  the  first  hell. 

The  above  described  three  degrees  of  good  and  of 
evil,  are  called  discrete,  meaning  perfectly  distinct 
degrees,  connected  by  contact,  but  not  continuous  into 
each  other,  and  each  degree  has  its  continuous 
degrees ;  an  idea  may  be  formed  of  a  discrete  degree 
by  considering   the   connection  of  aflection,  thought, 


THE    REGENERATE     LIFE.  15 

and  speech  ;  and  continuous  degrees  are  apparent  in 
tlie  gradual  diminution  of  sound  from  the  place  of 
its  production  to  that  where  it  becomes  inaudible. 
AVithout  the  existence  of  discrete  degrees,  which  are 
degrees  of  elevation,  there  could  be  no  interior  or 
superior  principles  in  the  mind,  nor,  of  course,  any- 
exterior  or  inferior  ;  and  without  continuous  degrees, 
or  degrees  of  lateral  extension,  no  one  principle  could 
be  capable  of  development,  expansion,  or  gradual 
perfection.  Each  discrete  degree  is  progressively 
perfected  by  continuous  degrees. 

For  further  particulars  concerning  degrees  of  both 
kinds,  the  reader  may  consult  Swedenborg's  "Angelic 
Wisdom  concerning  the  Divine  Love  and  the  Divine 
Wisdom ; "  and  also  his  treatise  on  "  Heaven  and 
Hell,"  n.  38. 


ox  THE  NATURAL  AND  SPIRITUAL  MIND.* 

Progeession  from  a  natural  to  a  spiritual  state,  is 
progression  from  a  state  of  darkness  and  disorder  to  a 
state  of  light  and  health.  Before  regeneration,  man 
thinks  in  an  earthly  manner,  and  so  far  as  he  refuses 
to  be  regenerated,  he  thinks  in  an  infernal  manner ; 
but  by  regeneration  he  is  led,  through  a  rectifying 
change  passing  upon  the  organs  of  will  and  thought, 
into  the  capability  of  thinking  in  a  heavenly  manner, 
and  thus  of  thinking  wisely,  or  from  goodness  and 
truth  in  union.  Before  regeneration,  a  man  thinks 
according  to  a  false  estimate  of  outward  things  ;  and, 


'*  By  the  iMtural  miiid,  the  author  here  means  the  unregencrato  mind, 
which  is  merely  natural;  and  by  the  spiritu<tl  mind,  he  means  the  mind  which 
has  been  made  spiritual  by  regeneration. 


Ig  DISSERTATIONS   OX 

as  respects  the  relations  of  human  beings  to  each 
other,  and  particularly  the  relations  between  the 
opposite  sexes,  he  thinks  unwisely  and  disorderly, 
because  erroneously  and  impurely.  Concerning  the 
persons  and  functions  of  the  other  sex,  the  merely 
natural  mind  cannot  but  think  in  an  inverted  order, 
that  is,  from  the  body  to  the  spirit,  instead  of  from  the 
spirit  to  the  body.  By  the  experience  induced  in  the 
course  of  regeneration,  the  false  estimate  of  outward 
things  is  corrected ;  and  the  elevated  mind  is  also 
enabled  to  think  purely  and  accurately  concerning 
the  relations  of  man  to  man,  and  concerning  the 
conjugal  union,  and  its  uses,  and  the  persons  and 
functions  of  the  other  sex.  Thus  to  be  able  to  think, 
is  to  think  purely  from  goodness,  and  accurately  from 
truth,  and  therefore  wisely,  and,  as  a  blessed  conse- 
quence, in  harmony  with  the  thoughts  of  angels,  who 
can  therefore  be  associated  with  us ;  and  in  harmony 
with  the  Lord's  thoughts,  with  whom  therefore  con- 
junction, both  of  will  and  understanding,  can  be 
permanently  maintained.  Such  is  the  immense 
difference  between  the  conscious  life  or  thought  of 
the  man  who  is  merely  natural,  and  of  the  man  who 
is  made  spiritual !  Indeed,  the  difference  is  so  great, 
that  the  spontaneous  thoughts  and  judgments  of  the 
merely  natural  mind  respecting  moral  and  spiritual 
relations,  are  insanity,  while  those  of  the  spiritual 
mind,  are  wisdom  !  The  thoughts  of  the  foi-mer  also 
are  spiritually  diseased  or  dead,  because  the  true  life 
of  love  and  wisdom,  by  which  the  latter  are  made 
spiritually  alive,  and  are  given  to  enjoy  spiritual 
health  and  vigor,  are  in  a  state  of  extinction.  Tlie 
spiritual  mind  is  said  to  be  "  alive  unto  God,""  because 


THE     REGENERATE     LIKE.  ^'J 

tliereiu  the  mental  recipient  organs  of  spiritual  life 
have  been  opened,  and  replenished  with  heavenly 
loves  and  their  pure  delights ;  but  in  the  merely 
natural  mind,  the  spiritual  organs  for  the  reception  of 
spiritual  life  are  in  a  state  of  nndevelopment.  Persons 
of  the  latter  description  arc  in  the  unconscions  recep- 
tion of  life  immediately  from  the  Lord,  by  virtue  of 
which  tliey  are  preserved  in  the  capacity  of  being 
regenerated,  and  of  having  their  spiritual  minds 
opened,  upon  their  doing  the  work  of  repentance ;  but 
while  they  remain  in  evil,  they  reject  from  their 
conscious  individuality  the  mediate  influx  through 
heaven,  or  through  the  medinm  of  angels,  because 
this  can  only  be  consciously  received  in  good  affections 
acquired  by  regeneration--  ;  and,  instead  of  the 
heavenly  influx,  they  choose  to  receive  inilux  from 
liell,  or  from  evil  spirits,  by  whom  they  are  governed, 
and  are  held  in  spiritual  bondage. 

As  the  mind  of  the  regenerating  Christian  advances 
towards  maturity,  it  contemplates  the  pursuits  of  men 
whose  minds  are  merely  natural  as  the  wanderings  of 
insanity,  which  give  fancied  substantial  forms  to 
fleeting  shadows.  Every  thing,  in  fact,  which  is  of  a 
transient  nature,  is  viewed  by  such  persons  as  perma- 
nent, and  every  thing  whicli  is  of  a  spiritual  and 
permanent  nature,  is  regarded  as  visionary.  Bodily 
delights,  wliich  are  constantly  weakening,  are  specu- 
lated upon,  and  fostered,  as  if  they  were  to  last 
forever.  Power  and  riches,  Iiouor  and  fame,  which 
time  mocks,  and  death  extinguishes,  employ  all  the 
energies  of  the  infatuated  mind,  which,  in  its  pursuit 

■  MeUiate  influx,  )io'weTer,  has  a  remote  and  nnconsciou*  actiWty  upon  Um 
io'lrawu  remain":  what  n^mains  are,  i-<  shown    in  th(>  nrt"Tt  srtii'If. 


28  DI88EBTATIOKS    ON 

after  shadows,  is  like  the  infant  hand  that  would  grasp 
quicksilver ;   when  laid  open,  it  has  nothing  in  it ! 

That  veneration  for  the  Supreme  Being  which  all 
His  works  without  us,  as  well  as  within  us,  should 
excite,  giving  birth  to  a  benevolence  that  encircles 
all  mankind,  the  ambitious  and  restless  cannot  feel, 
since  their  ruling  purpose  is  to  make  themselves  great 
and  mighty  by  thinking  little  of  the  Supreme  Power, 
and  by  seeking  to  increase  their  own  enjoyments 
instead  of  contributing  to  tlie  happiness  of  their 
neighbor. 

Happy  are  tliey  who  are  enabled  to  perceive  that, 
of  themselves,  they  are  nothing ;  and  who  are  thus 
led  to  distrust  the  integrity  of  their  motives,  and  the 
soundness  of  their  judgment,  knowing  that,  in  the 
commencement  of  the  regenerate  life,  there  must 
iieeds  be  present  in  every  act,  comparatively  little  of 
what  is  truly  spiritual,  and  much  of  what  is  merely 
natural !/  It  is,  indeed,  very  difficult  always  to  draw 
the  line  between  the  two,  and  clearly  to  distinguish 
between  the  demands  of  appetite,  and  the  dictates  of 
reason  ;  the  calls  of  our  wishes,  and  the  claims  of  duty 
and  conscience.  Hence  it  is  necessary  to  guard 
against  self-deception,  and  to  remember  that  our  best 
interests  are  closely  interwoven  with  a  just  judgment 
concerning  the  true  state  of  our  minds.  The  work  of 
regeneration  implies  the  entire  giving  up  of  the  will 
to  the  divine  will,  but  this  can  never  be  done  while 
the  mind  suffers  itsel£  to  be  blinded  by  the  self-hood, 
so  as  not  to  be  able  to  distinguish  between  what  is  of 
the  Loi'd,  and  what  is  of  self. 

In  the  regeneration,  every  natural  joy,  liowcver 
fair,  plausible,  and  pleasing  its  complexion,  must  fade 


THK    REGENKRATK    LIFK.  19 

:a\vay  in  order  to  its  being  renewed  from  a  spiritual 
root,  which  will  reanimate  the  natural  joy,  and  give  it 
a  permanent  nature,  by  uniting  it  with  eternal  views 
and  principles.  As  regeneration  advances,  alternate 
desolations  and  supports  become  more  frequent.  The 
desolations  are  often  attended  with  sad  despondency, 
and  are  shortened  as  they  become  more  acute  ;  while 
the  supports,  some  of  which  are  marked  with  particular 
providences,  are  frequently  also  of  short  duration. 
In  the  desolations  we  perceive  our  own  nothingness, 
and  in  the  supports,  the  Lord's  power.  Were  the 
supports  to  continue  too  long,  we  might  begin  to  fancy 
ourselves  to  be  something  ;  and  were  the  desolations 
to  last,  the  Lord's  power  would  disappear,  leaving  us 
apparently  to  perisli.  In  proportion  as  we  acquire 
the  habit  of  feeling,  as  well  as  of  intellectually  seeing, 
that,  of  ourselves,  we  are  nothing,  and  that  the  Lord 
is  all  in  all,  our  states  are  more  and  more  perfected, 
and  it  is  given  to  us  to  enjoy  an  enlightened  con- 
sciousness that  our  spiritual  attainments,  wliile  they 
appear  to  be  our  own,  are  really  of  the  Lord  with  us. 
and  thus  arc  actuallv  his. 


-t  Xofc  rexjKi-tiiii/  the    Union  of  the  Internal  and  Ji.vternal  Man   in 
the  licgenerating  Christian. 

In  tlie  preceding  article,  the  author  uses  the  terms 
'•  spiritual  mind,"  and  "  natural  mind,"  in  a  particular 
sense,  but  those  terras  are  sometimes  used  in  another 
sense,  to  mean  the  intei'nal  and  the  external  man. 
In  a  preceding  Xote,  the  three  degrees  of  the  mind, 
and  the  order  of  their  regeneration,  were  discussed, 
and  it  was  stated,  that  the  internal  man  consists  of 


20  DISSERTATIONS    OX 

three  imfallen  degrees  of  life,  and  the  external,  of 
three  fallen  degrees,  and  that,  before  regeneration, 
the  three  degrees  of  the  former  are  closed  up,  and 
those  of  the  latter  are  open,  having  a  tendency  to  evil 
in  preference  to  good.  But  when  regeneration  is  fully 
effected,  and  the  three  degrees  of  the  external  man 
have  all  been  purified,  or  in  proportion  as  this  is  the 
case,  they  become  of  a  heavenly  quality  by  union  with 
the  corresponding  degrees  of  the  internal  man ;  and 
then,  in  the  first  degree,  the  love  of  pleasure  becomes 
subordinate  to  the  love  of  obedience ;  in  the  second, 
the  love  of  the  world,  to  the  love  of  the  neighbor  ; 
and  in  the  third,  the  love  of  self,  to  the  love  of  the 
Lord.  If  the  first  degree  of  good  has  been  realized,  a 
man  is  called  a  spiritual-natural  man ;  if  the  second, 
a  spiritual  man  ;  and  if  the  third,  a  celestial  man. 

Simultaneously  with  the  opening  of  the  fii-st  degree 
of  the  internal  man,  a  new  principle  is  brought  into 
operation,  called  the  rational  principle,  and  which  is 
situated  between  the  internal  and  external  man,  the 
superior  part  of  it  being  spiritual,  and  the  inferior 
part,  natural,  and  thus  it  is  qualified  for  the  oflice  of 
an  intermediate  principle,  and  is  callable  of  uniting — 
by  means  of  properties  analogous  to  both — that  which 
is  above,  with  that  which  is  beneath.  In  this  '*  middle 
mind,"  as  it  is  called  by  E.  S,,  conscience  is  situated, 
whose  dictate  is  the  harmonious  result  from  all  the 
states  of  goodness  and  truth,  either  lent  by  the  Lord 
or  actually  ajyproprtated  by  life  from  Him.  It  is  in  the 
inferior  part  of  this  "  middle  mind,-'  that  man  thinks 
while  he  is  in  the  world.  Thus^the  seat  of  thought 
and  consciousness  being  in  the  midst  between  the 
spiritual  and  the  natural  mind,  man  is  sensible  of  the 


THE    REGENERATE    LIFE.  21 

opposite  influences  which  meet  therein  ;  the  one  being 
from  the  Lord  and  angels  from  above,  through  the 
internal  man  ;  and  the  other  being  from  hell  from 
beneath,  through  the  external  man,  that  is,  so  far  as 
the  latter  has  not  as  yet  been  purified.  In  this  centre 
of  consciousness,  man  is  held  between  two  opposing 
forces  in  exact  equilibrium,  that  he  may  freely  deter- 
mine to  which  he  will  give  the  preference. 

In  respect  to  what  is  lent  by  the  Lord,  above  alluded 
to :  this  embraces  all  the  states  of  innocence  and  good 
insinuated  before  mature  age,  as  a  medium  through 
which  regeneration  may  be  accomplished  at  maturity. 
These  states  of  good  are  called  "  Remains,"  as  being 
all  that  remains  of  the  divine  life  in  man  before  re- 
generation ;  and  they  consist  of  states  of  love  to 
parents  and  others,  induced  by  kindness ;  and  states 
of  love  to  little  companions,  arising  from  pleasure 
found  in  their  society  ;  the  former  correspond  to,  and 
become  a  medium  for  introducing  love  to  the  Lord  ; 
and  the  latter,  neighborly  love ;  and  these  spiritual 
principles  being  introduced  by  regeneration,  the 
innocence  of  ignorance  imparted  to  the  mind  before 
adolescence,  is  succeeded  by  the  innocence  of  wisdom. 
All  the  good  that  man  receives  from  the  Lord  as  the 
consequence  of  his  putting  away  evil,  is  given  to  him 
as  his  own,  on  condition  that  he  acknowledges  that  it 
is  a  continual  gift  from  tlie  Lord. 

Every  degree  of  the  mind  from  first  to  last,  is 
divided  into  two  regions  or  principles,  the  one  called 
the  will,  which  is  the  seat  of  the  aft'ections  of  love  ; 
and  the  other  called  the  understanding,  which  is  the 
seat  of  the  perceptions  of  thought :  in  a  general  sense, 
"  the  will "  implies  the  will  parts  of  all  the  degrees 


22  DISSERTATIONS     OX 

taken  together,  and  "  the  understanding,''  in  like 
manner,  all  that  is  intellectual  in  every  degree.  The 
"  new  will "  embraces  all  that  has  been  opened, 
formed,  and  communicated  by  the  Lord,  in  the  will 
part  during  regeneration  ;  and  the  "  old  will ''  denotes 
all  in  the  will  which  has  not,  as  yet,  been  purified  and 
made  spiritually  alive.  The  new  and  old  will  are 
called  by  an  Apostle  the  "  sj^irit  and  the  flesh,'" — the 
"  inner  and  outer  man," — and  also,  "  the  new  and  the 
old  man."  The  old  will  is  also  called  in  the  New- 
Church  writings,  the  proprium  or  self-hood,  which 
term  expresses  the  disposition  in  a  finite  creature  to 
better  himself  by  appropriating  something  new  or 
additional,  and  this  disposition  is  what  distinguishes 
him  from  the  Infinite  Creator,  of  whom  no  such  desire 
or  change  can  be  predicated.  Sometimes  the  "  pro- 
prium "  designates  the  deepest  degree  of  self-love  in 
the  old  will  ;  it  is  then  the  old  will,  as  it  were,  in  its 
very  essence.  Before  regeneration,  the  proprium  of 
the  old  will,  called  the  old  proprium,  desires  to  ap- 
propriate nothing  but  what  is  evil  and  false,  and 
which  is  from  hell ;  but  the  new  will  desires  to 
appropriate  only  what  is  good  and  true  from  the 
Lord,  and  it  is  therefore  called  the  new  proprium. 

Man  being  thus  compounded,  it  is  clear  that  every 
impression  made  upon  him  after  his  spiritual  mind 
has  begun  to  be  opened,  has  a  two-fold  character,  and 
is  so  perceived  in  the  rational  principle ;  the  superior 
part  of  the  impression  being  that  which  is  made  on  the 
new  will,  in  the  internal  man,  and  the  inferior,  that 
which  is  made  on  the  new  will  in  the  external  man, — 
to  which  also  it  somewhat  frequently  and  artfully 
annexes  itself,  belonging  to  the  old  will.     It  should, 


THK    REOBNERATK     LIFE.  2S 

then,  be  the  care  of  a  sincere  Christian,  first  to  detect 
what  is  of  the  old  will,  that  he  may  reject  it  entirely, 
and  next,  to  see  tliat  the  internal  and  external  of  the 
new  will  are  duly  subordinated  and  balanced,  so  that 
each  has  only  its  due  share  in  every  impression.  In 
short,  he  should  endeavor,  with  the  strictest  justice, 
to  "  render  unto  Cajsar  the  things  which  are  Caesar's, 
and  unto  God  the  things  which  are  God's."  The  im- 
pression received  by  the  internal  man  forms  the 
interior  of  the  general  impression,  and  that  received 
by  the  external  man,  its  exterior.  To  present  an 
illustration :  The  internal  man's  zeal  for  the  progress 
of  the  church  in  the  world,  is  a  zeal  for  the  increase 
of  internal  good  and  truth  amongst  men ;  but  the  zeal 
of  the  purified  external  man  is,  for  the  external  pros- 
perity of  the  church,  that  is,  in  every  thing  which 
renders  it  an  object  of  pleasant  and  desirable  outward 
perception,  as  in  numbers,  respectability,  talents,  out- 
ward order,  and  beauty  of  appearance  in  the  externals 
of  religion.  "While  man  is  in  the  first  degree  of  life 
he  is  an  external  member  of  the  church,  and  in  all 
his  general  impressions  there  will  be  more  of  the 
external  present  than  the  internal,  the  latter  being  as 
yet  but  feeble  in  its  influence ;  hence  he  will  judge  of 
the  prosperity  of  the  church  more  from  its  outward 
and  apparent,  than  from  its  inward  and  real  properties. 
But  when  the  internal  man  is  sufficiently  opened  it 
will  be  perceived,  that  the  church  is  in  greater  pros- 
perity by  possessing  one  internal  celestial  member, 
than  it  would  be  without  him,  even  if  it  possessed  a 
thousand-fold  more  of  members  of  a  lower  degree  of 
attainment.  It  is  wise,  tlien,  duly  to  balance  the  ex- 
ternal desire  for  numbers  by  the  internal  desire  for 


24  DISSKRTATIONS   ON 

quality.  Again  :  The  internal  desires  the  purity  of 
a  future  state,  while  the  external  desires  its  peace  ; 
but  if  tlie  latter  be  not  held  in  due  subordination  to 
the  former,  there  is  danger  of  the  hope  of  heaven  be- 
coming of  a  selfish  quality,  and,  in  seasons  of  adversity 
in  particular,  of  the  mind  coming  under  the  influence 
of  the  old  will,  and  falling  into  a  querulous  and  dis- 
contented state.  Again :  When  an  injury  is  sustained, 
the  will  of  the  internal  man  perceives  in  the  offender 
an  unhappy  departure  from  his  own  true  interests,  by 
a  sad  violation  of  heavenly  order ;  but  the  will  of  the 
external  sees  a  loss  occasioned  to  itself  by  an  infraction 
of  natural  justice,  and  it  justly  demands  restitution; 
now  if  the  latter  be  not  held  in  due  subordination,  and 
the  former  duly  cherished,  the  will  in  the  external 
may  be  drawn  towards  the  old  will,  and  be  in  danger, 
through  the  loss  of  the  guiding  and  correcting  power 
of  the  internal,  of  degenerating  from  natural  justice 
into  vindictiveness  and  oppression.  Again  :  The  in- 
ternal desires  to  realize  the  use  of  public  worship, 
while  the  external  desires  the  pleasure  it  aflbrds  ;  if 
the  latter  is  suffered  to  become  so  exclusively  active 
as  that  tlie  former  becomes  almost  quiescent,  the 
mental  taste  will  become  morbid  and  difficult  to 
please,  and  the  mischiefs  that  would  thence  originate 
are  obvious. 

Tliis  general  principle  then  results  :  that  if  the 
will  of  the  internal  man  be  duly  cherislied  in  its 
activities,  the  purified  will  in  the  external  is  in  safe 
and  enlightened  activity  ;  but  so  far  as  the  external  is 
allowed  to  predominate  over,  and  silence  the  internal, 
the  latter  cannot  but  lose  power,  and  the  consequence 
will  be,  that  the  old  will  again  will  rear  its  head,  and 


THE    REGENERATE  LIFE.  25 

endeavor  to  seduce  the  inferior  and  external  part  of 
the  new  will  to  listen  to  the  dictates  of  what  is  evil 
and  false. 


CONCERNING  THE  DELIGHTS  AND  PROGRESS  OF  RELIGION. 

The  first  or  earliest  abode  of  religion  is  in  the 
memorj,  the  second  is  in  the  understanding,  and  the 
last  is  in  the  heart,  j  By  prudent  and  religious  parents 
the  subjects  of  religion  are  gradually  introduced  to 
the  infant  mind,  and  particularly  by  means  of  those 
pleasing  and  interesting,  as  well  as  instructive  narra- 
tives, with  which  the  Scriptures  abound,  and  which 
are  specially  intended  by  the  all-merciful  author  of 
the  "Word,  for  the  use  of  young  people./  The  story  of 
Joseph  and  his  brethren,  David  and  Goliah,  with  other 
portions  of  the  histories  in  both  Testaments,  are  calcu- 
lated to  inspire  a  relish  for  sacred  subjects  arrayed  in 
interesting  occurrences,  and  also  to  lay  the  foundation 
of  sentiments  of  veneration  for,  and  trust  in,  the 
Supreme  Lord  of  all.  They  are  likewise  calculated  to 
awaken  incipient  feelings  of  compassion,  benevolence, 
and  forgiving  charity.  In  maturer  years,  if  these 
early  impressions  are  not  superseded  by  an  all-en- 
grossing concern  about  vain  and  trifling  worldly 
things,  the  mind  will  revert  to  them,  and  will  take  up 
the  deeper  truths  that  are  conveyed  in  the  sacred 
pages,  and  will  compare  the  lessons  of  early  instruc- 
tion with  the  ideas  which  it  has  subsequently  formed 
in  a  more  free,  as  well  as  a  more  advanced  state  of  the 
understanding.  Tlie  precepts  of  the  Divine  Word 
will  then  be  received  as  an  unerring  rule,  counter- 
acting numberless  propensities  that  oppose  them,  and 
4 


2Q  DISSERTATIONS    OX 

SO  soon  as  they  are  firmly  believed  to  be  indispensable 
botb  for  our  present  and  future  felicity,  an  internal 
struggle  and  warfare  will  commence  between  tbe  false 
delights  of  erring  reason  and  passion,  and  the  calm 
and  sober  delights  of  rectified  reason  and  subordinate 
inclin  ation.  While  this  contention  continues,  many 
bitter  days  will  be  experienced  of  spiritual,  and  possi- 
bly of  temporal  privations ;  and  many  painful  conflicts 
will  have  to  be  endured,  in  order  to  the  subjugation 
of  acquired  habits,  or  the  giving  up  of  hurtful  or 
delusive  pursuits.  The  idols  of  the  imagination  must 
be  thrown  down,  and  the  imagination  itself  subjected 
to  an  enlightened  judgment,  which  knows  how  to 
distinguish  betweefa  a  good  that  is  artificial  and  im- 
aginary, and  one  that  is  founded  in  order,  and 
sanctioned  by  true  wisdom. 

Internal  peace  cannot  take  place  until  our  spiritual 
foes  are  subdued ;  and  until  experience  has  realized 
those  satisfactions  on  account  of  which  the  under- 
standing first  submitted  itself  to  the  divine  teaching 
and  leading.  When  the  will  acquiesces  with  the 
dictates  of  the  holy  commandments,  and  the  divine 
law  becomes  habitually  the  rule  of  life,  and  the  will 
and  understanding  harmoniously  conspire  to  form  new 
habits  of  thinking  as  well  as  of  acting,  then  the 
delights  of  religion  begin  to  shed  abundantly  their 
mild  and  heavenly  radiance  on  the  heart.  Instead  of 
the  malignant  gratifications  of  revenge,  hatred  and 
malice,  the  delights  of  a  forgiving  spirit  are  experi- 
enced. Instead  of  the  restless  aims  of  ambition, 
gratitude  and  contentment  give  a  relish  to  tlie  most 
moderate  possessions.  Even  the  very  lapse  of  time 
occasions  a  constant  delight,   while   it  suggests  the 


THE   REGENERATE    LIFE. 


nearer  approach  of  an  immortal  existence.  As  the 
prospects  of  the  spiritual  Christian  are  eternal,  so 
also,  even  during  this  transitory  life,  are  all  his  really, 
or  most  valued  possessions,  which  form,  as  it  were,  the 
first  links  in  that  chain  of  his  being,  which  already 
finds  an  extension  into  the  heavenly  societies.  The 
possessions  in  which  the  spiritual  mind  delights  are 
not  those  of  wealth,  or  abundance  of  worldly  things, — 
which,  however,  if  obtained,  are  found  to  open  chan- 
nels of  pure  enjoyment,  because  they  are  principally 
regarded  for  their  use, — but  they  consist  of  imperish- 
able satisfactions  found  in  the  treasures  of  heavenly 
wisdom  unfolded  in  the  sacred  Word  ;  in  acts  of 
benevolence;  in  well-founded  hopes;  in  calm  de- 
pendence on  Divine  Providence ;  in  sweet  social 
intercourse  ;  in  heavenly  communications ;  in  retired 
meditation  ;  in  prayer ;  in  worship  that  never  ceases 
in  the  truly  devout  mind  ;  and  in  activities  that 
charity  constantly  impels  and  directs,  with  a  view  to 
alleviate  the  sorrows,  or  promote  the  happiness  of 
others.  Tlie  purposes  and  actions  of  wicked  men  are 
patiently  borne  with,  or  else  prudently  opposed, 
whenever  opposition  is  seen  to  be  a  duty,  in  order  to 
protect  the  interests  of  goodness.  The  delights  of 
religion  may  be  interrupted,  but  they  cannot  be 
destroyed.  jBeing  sown  on  immortal  ground,  they 
will  survive  the  transient  sufferings  and  diiSculties 
of  time,  and  will  flourish  with  eternal  increase  in 
heaven.' 

ON  THE  LIFE  OF  TRUTH  AND  THE  LIFE  OF  GOOD. 
The  life  of  truth  is  a  life  of  obedience,  and  the  lite 
of  good  is  a  life  of  love.     The  life  of  truth  receives 


28  DISSERTATIONS    OS 

and  acknowledges  the  commandments,  and  is  in  the 
constant  endeavor  to  abide  by  their  rule,  in  opposition 
to  many  counteracting  propensities;  the  life  of  truth 
is  therefore  a  life  of  much  labor  and  combat,  but  by 
successive  victories  over  the  evils  of  the  self-hood,  it 
progressively  advances  to  the  life  of  good,  which  is 
the  establishment  of  the  commandments  in  the  heart, 
or  in  the  soul's  delight.  In  the  degree  that  good  be- 
comes the  leading  principle,  the  state  of  warfare 
ceases.  Evil,  having  lost  its  lure,  is  no  longer  able  to 
charm  and  to  divide  the  mind.  During  the  life  of 
truth,  the  imderstanding  often  reproves  the  untoward 
will,  and  temptations  and  desolations  abound  ;  but  the 
life  of  good  is  a  spontaneous  rejection  of  evil  as  the 
-palate  rejects  unpleasant  food,  tlie  eye,  unpleasant 
prospects,  and  the  smell,  offensive  vapors  ;  the  sensa- 
tion acts  instinctively,  and  the  understanding  after- 
wards confirms.  In  the  former  life,  the  understanding 
teaches,  and  the  will,  sometimes  with  pleasantness, 
and  sometimes  with  reluctance,  obeys.  During  the 
life  of  truth,  the  activity  of  two  opposite  wills  is  sen- 
sibly perceived ;  the  new  will  from  the  Lord  acqui- 
esces, and  the  old  will,  not  yet  subdued,  frequently 
rebels ;  during  the  life  of  truth,  faith  distinguishes 
qualities,  and  occasions  clearness  of  vision  of  those 
things  which  are  afterwards  brought  into  fruition  by 
the  life  of  good. 


A  Note  on  a  Further  JJiatinetion  between  the  lAfe  of  Truth  and  tht 
Life  of   Good. 

One  of  the  most  common  mistakes  made  by  man- 
kind, in  judging  of  their  actual  attainments  in  virtue, 


THE    REGKNERATK   LIFK.  29 

is,  that  of  mistaking  their  commendation  of  a  good 
quality,  or  their  admiration  of  an  intellectual  descrip- 
tion of  it,  for  the  actual  possession  of  it.  This  is  the 
same  thing  as  mistaking  our  truths  to  be  goods ;  or  as 
identifying,  or  confounding,  the  intellectual  percep- 
tions with  the  voluntary  affections.  The  observation 
equally  applies  to  those  who  are  in  natural,  as  to 
those  who  are  in  spiritual  intelligence ;  and  it  is  one 
of  the  important  uses  of  genuine  doctrine,  to  correct 
this  erroneous  estimate,  and  thus  to  prevent  any  one 
from  "  thinking  more  highly  of  himself  than  he  ought 
to  think." 

The  Life  of  Truth  is  the  preparatory  stage  of  regen- 
eration, and  which  also  is  called  reformation ;  in  this 
state,  the  order  of  thought  and  action  is  from  good  to 
truth,  or  from  the  will  to  the  understanding.  It  is,  of 
course,  in  the  earliest  state  of  the  Life  of  Truth,  that 
the  mistake  alluded  to  exists  in  the  greatest  degree. 
In  the  gradual  progress  of  the  regenerate  life,  there  is 
a  successive  discovery  of /the  latent  evils  of  our  fallen 
nature ;  and  with  this  discovery  a  doubt  gradually 
springs  up,  whether  the  goods  previously  thought  to 
be  possessed,  but  which  in  reality  were  only  truths, 
were  really  possessed.  Thus  the  regenerating  Chris- 
tian gradually  obtains  the  correction  of  the  error  into 
which  he  had  necessarily  fallen  respecting  his  early 
spiritual  condition.  This  correction  he  owes  to 
the  Lord's  merciful  operation  upon  his  mind;  and 
the  period  when  it  takes  place  is,  when  he  is  surprised 
by  a  sense  of  loathing  for  the  heavenly  manna, 
and  when  he  detects  in  himself  a  strong  inclination 
towards  the  flesh  pots  of  Egypt.     In  the  attainment 

of  a  sense  of  his  mistake, — and   which   can   only  be 
4.* 


30  DISSERTATIOXS    OS 

fully  effected  by  the  aid  of  genuine  truth, — the 
Christian  has  the  advantage  over  the  man  vrhose  in- 
telligence and  morality  are  merely  natural,  because, 
from  his  not  submitting  himself  to  the  divine  opera- 
tion, the  latter  cannot  but  remain  in  his  first  state,  in 
which  he  proudly  magnifies  himself  for  his  pei-sonal 
possession  of  virtuous  qualities,  when,  all  the  while, 
he  only  possesses  the  intellectual  patterns  of  them, 
and  they  somewhat  defective,  first,  in  his  imder- 
standing,  and,  secondly,  in  the  natural  habits  induced 
by  his  conforming  to  them  in  his  outward  conduct. 
In  his  will,  there  still  remains  the  love  of  self  ruling 
with  unquestioned  authority,  but  in  a  comparatively 
restricted  and  beneficial  manner.  But  as  self  love  is 
not  really  in  any  degree  removed,  but  only  restrained, 
as  it  were,  with  its  own  consent,  and  because  it  is 
allowed  the  bribe  of  self-worship,  there  is  no  room 
for  a  new  princijple  of  good  in  the  idll  to  be  intro- 
duced by  the  Lord,  and  it  is  evident  that,  until  this 
new  principle  of  good  is  inti\)duced,  and  the  new  will 
is  formed  by  its  introduction,  the p7'inc{pl€S  of  action, 
at  the  best,  are  truths,  and  not  goods.  In  characters 
not  truly  and  altogether  religious,  or  not  entirely 
receptive  of  divine  truth,  thus  in  characters  whose 
faith  is  merely  historical,  there  can  be  no  advance 
from  the  life  of  truth  to  the  life  of  good.  Such  ad- 
vance is  also  rendered  extremely  diflficult  when  truth 
is  extensively  falsified,  or  mixed  with  error. 

While  the  sincere  novitiate  in  the  regenerate  life  is 
in  the  experience  of  full  delight  with  the  opening 
beauty  of  divine  truth,  and  mistakes  his  intellectual 
admiration  of  the  good  that  it  delineates,  for  the 
possession   of  the  good  itself,  he  necessarily  thinks 


THE    EEOENERATE    LIFE.  31 

much  better  of  his  spiritual  condition  than  it  really 
deserves.  But  this  defect  of  judgment  the  Lord 
mercifully  overrules  for  his  good.  Being  yet  weak 
in  faith,  resolution,  and  zeal,  he  requires  encourage- 
ment to  proceed  in  the,  at  first,  painful  task  of  self- 
renunciation.  jWere  he  to  be  made  sensible  of  the 
enormous  evils  which  lie  hid  in  his  selfhood,  he  would 
be  discouraged,  and  return  to  a  natural  state,  in  utter 
hopelessness  of  ever  becoming  spiritual.)  This  is  im- 
plied in  the  leading  of  the  Israelites  round  about 
through  the  wilderness,  "  lest  they  should  repent  on 
seeing  war^  and  return  to  Egypt."  Although  the 
Christian,  while  he  mistakes  the  delight  of  truth  for 
the  possession  of  good,  thinks  more  highly  of  his 
state,  as  to  good,  than  it  deserves,  he  is  not  at  all 
culpable  for  so  doing;  and  although  it  is  not  con- 
sistent with  his  well  being,  that  he  should  continue 
in  this  erroneous  perception,  it  is,  nevertheless,  per- 
fectly innocent,  because  it  is  according  to  the  appear- 
ance necessarily  presented  to  his  mind  ;  and  inasmuch 
as  "  tlie  fear  of  the  Lord "  has  introduced  "  the 
beginning  of  wisdom"  with  him,  there  is  also  the 
beginning  of  intellectual  good  with  him,  consisting  in 
a  sincere  affection  of  truth  for  the  sake  of  spiritual 
ends ;  and  this  also  conduces  to  render  his  error 
innocent,  and  to  guard  against  any  dangerous  risings 
of  pride.  The  doctrine  likewise  which  he  has  received, 
— that  man  of  himself  is  mere  evil, — is  also  a  guard 
against  self-righteousness,  and  it  is  one  which  forms 
another  important  distinction  between  his  case  and 
that  of  the  proud  intellectual,  moral  man. 

As  the  advancing  Christian's  selfhood  is  successively 
opened,  he  becomes  more  and  more  acquainted  with 


32  DISSEBTATIOSS    OS 

his  evils,  until  he  attains  the  conclusion  of  the  Life  of 
Truth,  and  the  commencement  of  the  Life  of  Good  ; 
and,  perhaps,  at  this  point,  his  estimate  of  his  attain- 
ments is  most  near  the  truth.  But  as  he  advances  in 
the  Life  of  Good,  his  more  interior  and  dense  evils 
being  opened  to  his  view  in  temptation,  he  becomes 
amazed,  and  even  horrified,  at  his  state  by  nature  ; 
and  such  experiences  continually  recurring,  with  only 
such  intervals  of  spiritual  refreshment  being  allowed 
to  him  as  are  absolutely  necessary,  his  idea  of  himself 
becomes  more  and  more  humiliating.  He  is  not 
allowed  to  dwell  upon  his  attainments  in  good  lest  he 
should  be  tempted  to  glory,  and  therefore  he  is  no 
sooner  encouraged  with  a  glance  at  the  good  which  is 
forming  and  maturing  in  him,  than  the  veil  passes 
over  it,  and  his  thoughts  are  again  directed  to  the 
evils  almost  always  present  to  his  perception,  either 
in  a  state  of  forced  restraint  and  subjection,  or  in  a 
state  of  high  insurrection  in  the  conflicts  of  temptation. 
Such  is  the  process,  until  the  life  of  good  is  completed, 
and  man  is  called  to  enter  into  the  enjoyment  of  his 
Sabbath  of  eternal  rest  from  spiritual  labors  and 
combats,  in  heaven. 

The  mistake  of  the  advanced  Christian  concerning 
his  spiritual  condition,  in  supposing  it  to  be  so  inferior 
to  what  it  really  is,  is  in  no  wise  hurtful  to  him,  but 
altogether  beneficial.  It  is  quite  encouragement 
enough  to  urge  him  to  press  forward  on  his  heavenly 
way,  that  he  knows,  and  is  sure,  that  he  hates  all  evil 
because  it  is  sin  in  the  sight  of  the  Lord.  And 
although  his  evils  so  often  stand  out  in  giant-like 
dimensions  before  his  perception,  he  is  enabled  to 
comfort  himself  that  they  are  not  really  his,  and  to 


THE    REGENERATE    LIKE.  33 

assure  himself  that  they  cannot  be  imputed  to  him, 
because,  so  far  from  loving  them,  he  hates  them  with 
a  perfect  hatred.  The  benefit  that  he  derives  from 
his  lowly  estimation  of  himself  is  immense,  inasmuch 
as  the  entrance  of  spiritual  life  and  love  from  the 
Lord  is  always  in  exact  proportion  to  man's  self- 
abasement,  and  the  depression  of  his  proprium  ;  for 
exactly  in  proportion  to  his  distrust  oihis  oion  power, 
does  man  come  into  the  enjoyment  of  the  aids  of  the 
Lord's  omnipotence ;  and  thus  exchanges  weakness 
for  strength,  ignorance  for  wisdom,  evil  for  good,  and 
self  for  the  Lord  with  him. 

•  Thus  it  is  that  the  Lord  overrules  all  states,  even 
to  the  imperfections  of  them,  so  as  to  cause  all  things 
to  "  work  together  for  good  to  those  who  love  Him  " 
in  sincerity, — by  keeping  His  commandments,  and 
shunning  evils  as  sins  against  Him. 


ON  TRUTH. 
Pilate  said.  What  is  Truth?— J^obn  xviii,  38. 

This  question,  of  most  important  and  extensive 
meaning,  can  only  be  answered  according  to  the 
feeble  apprehensions  of  the  human  mind.  Truth,  in 
its  origin,  belongs  to  the  Deity  alone.  Truth  is  order ; 
it  is  the  perfection  of  form,  or  the  manifestation  of 
good,  without  which  good  is  an  unknown,  unmani- 
fested  essence  ;  truth  is,  therefore,  the  form  of  God, 
whose  essence  is  goodness.  Tliis  explanation  may  be 
illustrated  from  the  natural  world,  where  are  corres- 
ponding forms  that  meet  our  apprehension.  The 
natural  sun,  with  its  heat  and  light,  is  an  image  of 
the  spiritual  sun,  and  of  what  is  divine  and  spiritual 


34  DISSERTATIOXS  ON 

thence  derived ;  its  essence  is  heat,  its  manifestation 
is  light,  and  these  are,  together,  the  efficient  cause, 
and  thence  the  constituents,  of  order  in  the  natural 
world  ;  for  the  light  reveals  the  order  of  nature  that 
results  from  the  operation  of  the  sun's  heat,  in  thr 
progressive  maturity  of  multiplied  forms  of  use  and 
beauty.  In  like  manner.  Gospel  light,  or  spiritual 
truth,  is  the  manifestation  of  good,  which  animates 
the  moral  world  within  us  with  the  divine  warmth  of 
love ;  it  is  the  development  of  that  successive  order 
by  which  man  approaches  to  the  perfection  of  spiritual 
form,  which  form,  when  animated  by  goodness,  as  it> 
essence,  constitutes  him  an  image  and  likeness  of  God. 

As  a  created  being,  I  desire  above  all  things  to  be 
acquainted  with  my  Creator ;  to  know  his  nature  and 
attributes  ;  also  to  know  myself ;  and  what  I  can  do, 
and  ought  to  do,  in  order  to  gain  His  favor  and  His 
love.  Divine  Truth  tells  me  what,  and  who,  God  is : 
divine  truth,  therefore,  which  alone  can  discover  to 
man  the  nature  or  quality,  as  well  as  the  will  of  God, 
is  of  infinitely  more  importance  than  all  other  truth 
which,  in  its  infinite  diversity  of  forms,  may  still  be 
traced  to  one  original  source.  Truth  in  its  origin  is 
the  Word,  or  Infinite  "Wisdom  of  God,  which  Word 
is  the  manifestation  or  form  of  God,  by  which  alone 
He  is  described  and  seen.  The  Word,  therefore,  in 
the  beginning  was  with  God,  and  was  God,  and  since 
the  written  Word  thence  derived,  in  its  inmost  ground, 
treats  solely  of  God,  it,  also,  viewed  in  itself,  is  divine, 
or  is  God,  who  therein,  and  thereb}",  manifests  Him 
self  to  angels  and  men. 

Truth,  in  its  purity,  can  relate  only  to  goodness  ;  it 
is  the  servant  or  operating  cause  to  perform  its  work  : 


THE     REGENERATE    LIFE.  35 

its  guide  to  lead  man  to  it ;  its  herald  to  proclaim  it ; 
its  bosom  friend  in  which  goodness  delights ;  the 
touchstone  by  which  its  properties  are  tried,  known, 
and  brought  to  light.  Truth  is  all  that  God  speaks  to 
man  relative  to  what  is  divine,  and  to  the  way  in 
which  man  should  walk  ;  and,  in  a  subordinate  sense, 
Truth  is  all  that  man  speaks  while  he  continues  faith- 
ful to  the  Word  of  God.  "When  man  keeps  the  com- 
mandments, he  leads  a  life  of  truth  ;  when  he  loves 
the  commandments,  he  leads  a  life  of  goodness ;  thus 
truth,  sent  forth  from  goodness,  which  originates  in 
God  Himself,  returns   t(  Source.     Truth,  there- 

fore, is  the  bright  mirror,  the  manifested  form,  and 
the  oracle  of  God. 


ON  THE  POWER  OF  RETAINING  TRUTH. 

That  a  man  of  a  confirmed  evil  life  should  hate 
divine  truth,  is  from  the  very  nature  of  evil.  Truth 
discovers  to  him  his  own  hideous  form.  If  from  the 
memory  only  he  views  it,  he  looks  with  oblique  or 
half  averted  eyes.  He  considers  Truth  as  a  tiresome 
monitor,  an  unwelcome  intruder,  that  is  always  finding 
fault,  and  always  imposing  a  task ;  and  if  the  early 
impressions  on  his  memory  did  not  retain  some  in- 
delible record  of  its  precepts,  he  would  totally  shut 
his  mind  against  it.  When  remorse  follows  guilt,  it 
is  at  first  the  offspring  of  fear  ;  if,  however,  there  is  a 
degree  of  acknowledgment  that  what  was  done  was 
wrong,  accompanied  with  a  degree  of  self-condemna- 
tion, it  is  the  first  dawn  of  the  mind's  reform,  and  is 
a  faint  earnest  of  future  obedience.  When  truth  from 
the  memory  is  confirmed  in  the  understanding  out  of 


30  DISSERTATIONS    ON 

regard  to  its  excellence,  a  further  adrancement  takes 
place  in  the  admission  of  truth.  In  this  stage,  when 
the  propensities  to  evil  recur,  they  are  sincerely  con- 
demned, until  affection,  or  the  will,  by  insensible 
degrees,  first  espouses  the  cause  of  truth,  and  after- 
wards, of  goodness ;  and  then  anxiety  and  pain  never 
cease  to  accompany  the  commission  of  evil,  even  in 
its  slightest  visible  operations.  As  the  new  will  be- 
comes more  confirmed,  and  the  affections  of  goodness 
and  truth  gather  strength,  evil  is  successively  resisted 
and  pr^  ^way,  and  when  it  occasionally  returns,  the 
pain  j>"  1  anguish  arising  from  repugnance  to  it 
increase,  until  at  last  they  grow  intolerable.  The 
will,  in  proportion  as  it  acquires  settled  habits  of 
goodness,  increases  in  the  love  of  truth,  and  has  more 
frequent  returns  of  tranquility  and  peace. 

Truth  has  no  permanent  abiding  place  with  man  un- 
til it  is  received  into  the  affections.  It  then  operates 
in  the  life,  and  increases,  by  new  acquisitions,  with- 
out end.  It  is  the  food  by  which  his  spiritual  life  is 
sustained.  Remarkable  instances  have,  indeed,  oc- 
curred of  brilliant  attainments  in  truth,  when  only 
the  love  of  fame,  or  gain,  or  of  rule  and  pre-eminence 
have  presided  in  the  will.  But  when  the  pursuit  after 
knowledge  is  led  on  by  such  principles  and  motives, 
the  acquisitions  are  always  fiighty  and  unsolid.  Let 
but  attentive  observation  watch  the  events,  and  ere 
long  most  egregious  falsehoods  will  spring  up,  which, 
mingling  with  and  adulterating  truth,  will  present  a 
sadly  changed  and  chequered  scene.  Leading  truths 
will  vanish  from  the  mind,  at  intervals,  like  falling 
stars ;  or  will  wither  away,  like  flowers  cut  off  from 
their  parent  root.     The  light  of  truth  without  the  love 


THE    REGBNERATK     LIFE.  3^ 

of  it,  is  a  transient  meteor.  Its  apparent  flame  is  the 
cold  liglit  of  the  glow-worm.  As  the  body  without 
the  soul  is  dead,  so  truth  not  united  with  a  genuine 
affection  of  good,  as  its  proper  life,  is  compared  by 
the  Lord  to  a  carcass.  Our  Lord  also  compared  those 
persons  who  profess  truth  without  any  desire  to  unite 
it  with  goodness,  to  salt  which  has  lost  its  savor  ;  be- 
cause self-love,  wherever  it  is  allowed  to  prevail, 
destroys  the  inherent  tendency  of  truth  to  seek  to  be 
united  with  goodness,  supplanting  it,  and  taking  its 
place.  It  is  the  desire  to  unite  truth  with  goodness 
that  preserves  the  church  in  a  state  of  spiritual  life ; 
and  without  this  spiritual  salt,  it  must  become  the 
prey  of  corruption.  It  is  of  those  who  possess  and 
cherish  this  desire,  that  the  Lord  says,  "  Te  are  the 
salt  of  the  earth." 

It  would  be  an  abuse  of  language  to  call  that  indi- 
vidual a  genuine  member  of  the  Kew  Jerusalem 
Church,  whose  claim  to  be  so  regarded  rests  only  on 
an  outward  acknowledgment  of  some  of  her  funda- 
mental doctrines,  while  he  has  no  design  to  make 
progression  in  the  spiritual  life  of  goodness  and  truth. 
All  that  can  be  said  of  such  an  one  is,  that  he  has 
changed  his  party,  or  his  religious  denomination  ;  but 
that  he  is  still  nothing  more  than  a  religious  partizan. 
There  are  some  doctrinal  Christians  of  an  active  intel- 
lect, who  appear  to  enter  deeply  into  the  subjects  of 
the  church,  but  if  their  character  were  to  be  accu- 
rately weighed,  the  extent  of  their  religious  efforts 
would  be  found  to  be  this, — to  delineate  moral  like- 
nesses for  other  men  to  copy,  forgetting  the  necessity, 
in  their  own  case,  of  bringing  their  own  affections 
and  conduct  into  harmony  with  their  own  delineations. 
5 


gg  DISSERTATIONS   ON 

CONCERNING    THE    INTERNAL    "WORD,     ITS    ADVANTAGES 
AND    EFFECTS. 

When  the  affections  as  well  as  the  understanding 
are  introduced  to  the  internal  Word  at  this  day  re- 
vealed, and  the  life  corresponds  to  its  dictates,  man 
becomes  an  inhabitant  of  the  heavenly  kingdom  as  to 
his  spirit,  and  feels  that  he  is  but  "  a  stranger  and  a 
sojourner "  upon  earth.  The  world,  like  the  letter 
of  the  Word,  merely  serves  to  supply  him  with  cor- 
responding forms  of  his  heavenly  inheritance,  and 
external  uses  conducive  to  its  attainment.  In  con- 
templating the  order  and  beauty  of  the  heavenly 
kingdom — which  the  messenger  of  the  new  dispensa- 
tion has  been  allowed  to  visit,  in  order  to  describe 
them  for  the  benefit  of  the  Church — he  views  the 
surpassing  delight  of  eternity,  wlien  compared  with 
time ;  and  of  infinitude,  when  compared  with  space. 
He  beholds  a  world  where  the  spiritual  form,  the 
image  and  manifestation  of  the  free  spirit,  can  roam 
at  large,  and  with  a  single  desire  be  transported  from 
orb  to  orb  without  the  confinement  of  space;  possess- 
ing in  its  own  mind  the  heaven  which  it  inhabits  ! 
To  the  prepared  Christian,  it  is  a  heartfelt  privilege 
while  he  is  in  the  present  world,  to  enjoy  the  absolute 
certainty  of  soon  leaving  it.  Friends  and  acquaint- 
ances daily  fall  around  us.  Death  carries  on  an  un- 
relenting warfare  upon  our  perishable  material  forms ; 
and  even  a  tranquil  delight  is  perceived  in  every  fresh 
token  of  their  decay,  because  death  is  no  more  than 
the  throwing  off'  that  material  covering  which  has 
been  provided  for  the  first  budding  forth  of  our  exist- 
ence in  the  world  of  nature.     By  the  internal  Word 


THE    REQENISATB   LIFE.  39 

we  are  presented  with  a  more  sublime  view  of  the 
infinite  love  of  God,  and  of  the  more  refined  opera- 
tions of  charity  ;  of  the  true  nature  of  genuine  faith, 
and  of  the  necessity  of  its  union  with  charity,  without 
which  it  is  but  a  mere  name.  The  Trinity — now  seen 
to  be  comprised  in  the  manifested  Saviour,  the 
Jehovah  that  was  to  appear  upon  earth — ^has  ceased 
to  distract  the  mind  by  the  false  conception  of  three 
distinct  persons  instead  of  divine  essentials ;  and  the 
understanding  is,  in  consequence,  relieved  of  that 
cloud  of  overwhelming  difiiculties  which,  for  centu- 
ries, have  estranged  the  church  from  the  true  knowl- 
edge of  her  God. 

By  a  more  clear  and  enlarged  idea  of  our  God,  we 
are  brought  nearer  to  Him ;  our  worship  becomes 
more  animated,  and  our  love  more  ardent ;  and  from 
love  to  the  Lord  our  charity  will  become  more  active 
and  extensive  ;  and  our  self-examination  more  watch- 
ful, faithful,  and  refined."  |The  satisfaction  of  doing 
good,  to  which  we  are  led  by  numberless  means  while 
our  constant  attention  is  to  shun  evil,  will  be  renewed 
with  every  rising  sun.  The  hours  of  retirement  will 
be  sweetened  with  heavenly  contemplation  ;  and  the 
busy  hours  of  life,  though  oppressed  with  many  un- 
congcnialities,  will  be  patiently  sustained.  Every 
thing  imparts  a  blessing,  when  all  things  have  their 
use,  and  all  things  have  their  use  when  God  is  in  all 
our  thoughts.  The  tendency  of  those  thoughts  in 
which  God  is,  is  always  to  our  neighbor's  good,  either 
nearly  or  remotely.  Anxieties  which  darken  the  un- 
derstanding, and  temptations  which  occasion  despond- 
ency, will  ultimately  confirm  our  dependence  on 
Divine  Providence ;   and  this  will  gradually  enable 


40  DISSERTATIONS    ON 

US  to  rise  above  onr  trials  and  temptations,  until  our 
inward  peace  becomes  permanently  established.  The 
Lord's  words,  which  in  themselves  are  spirit  and  life, 
become,  as  it  were,  a  dead  letter,  when  the  mind,  by 
yielding  too  much  to  worldly  principles,  becomes 
restless  and  untranquil;)  but  when  the  Lord  is  in  the 
holy  temple  of  our  renewed  affections,  thoughts,  and 
inmost  desires,  all  the  earth,  that  is,  all  the  passions 
of  the  natural  mind,  will  keep  silence  before  Him, 
and  by  His  divine  influx  through  the  internal  man, 
we  shall  be  directed  on  our  way./ 


A  Note  on  the  Specific  Distinction  between  the  First  Christian  Church, 
and  the  Second,  or  New  Jerusalem  Church. 

The  first  Christian  Church  fell  from  its  purity  by 
becoming  a  prey  to  the  love  of  dominion,  because  that 
infernal  love  can  only  be  subdued  by  means  oigeiiuine 
celestial  and  spiritual  truth,  which  mankind  were  not 
prepared  to  receive  at  the  commencement  of  that 
church,  partly  through  the  want  of  a  secure  basis  for 
it  in  natural  science.  The  Church  which  attains  to 
the  subjugation  of  the  love  of  the  world,  but  not  of 
the  love  of  dominion,  is  only  a  spiritual  Church,  and 
such,  it  appears,  was  the  Church  established  by  the 
apostles,  and  hence  it  was  that  it  maintained  its  fidelity 
only  so  long  as  it  was  under  persecution ;  but  when  the 
enjoyment  of  civil  prosperity  and  power  called  into 
activity  the  love  of  dominion  in  its  leaders,  it  began 
to  depart  from  its  simplicity,  i  But  the  New  Jerusa- 
lem Church  is  to  be  a  celestial  church,  when,  through 
the  medium  of  genuine  celestial  and  spiritual  truth 
which  it  possesses^  it  has  subjugated  the  love  of  do- 
minion.   Li  this   church  there  will  always  be  some 


THE    REGENERATK    LIFE.  41 

wlio  have  subdued  in  themselves  this  most  direful 
principle,  and  therefore  this  church  will  never  come 
to  an  end.  ^ 

Such  being  the  true  and  distinctive  quality  of  the 
!N"ew  Jerusalem  Church,  it  should  be  the  anxious 
desire  and  care  of  every  sincere  believer  in  its  doc- 
trines, to  guard  himself  against  the  encroachment  of 
its  most  insidious  enemy, — the  love  of  dominion 
grounded  in  the  love  of  self,  and  which  takes  the 
various  forms  of  a  desire  to  rule  the  opinions  and 
actions  of  others,  and  to  receive  homage  and  submis- 
sion from  them.  In  all  its  forms  it  is  "  the  strife  who 
shall  be  the  greatest."  In  the  present  day,  it  is  not 
very  likely  that  such  a  strife  will  be  carried  on  under 
an  open  avowal  of  it,  but  the  principle  itself  may  as 
really  exist  under  the  mask  of  various  subtle  forms, 
and  pretences  of  zeal  for  effecting  some  laudable  or 
apparently  useful  purpose.  In  calling  to  mind,  and 
in  applying  to  his  own  case,  the  Lord's  rebuke  to  his 
first  disciples  for  striving  who  should  be  the  greatest, 
the  member  of  the  New  Church  will  contribute,  in  the 
most  effectual  manner,  to  the  descent  of  the  new  dis- 
pensation from  heaven  into  the  world,  hy  the  firm 
establishment  of  it  in  his  own  soul.*  He  who,  in  the 
professing  New  Church,  subdues  in  himself  the  love 
of  the  world,  but,  for  want  of  sufficient  watchfulness, 
suffers  himself  to  become  unknowingly  the  prey  of 
the  love  of  dominion,  disguised  under  some  illusive 
character,  although  he  be  a  member  of  the  spiritual 
church,  he  is  not,  as  yet,  interiorly,  a  full  member  of 
that  true  celestial  church  which  is  emphatically  signi- 
fied by  "  the  Holy  City,  New  Jerusalem,  the  bride 

*  For  this  rebuke,  see  Luke  xxii.,  24—27. 

5* 


42  DISSERTATIONS    OK 

and  wife  of  the  Lamb , "  and  if  there  were  none  in 
the  church  of  higher  attainments  in  the  regenerate 
life  than  himself,  the  "New  Jerusalem,"  properly 
speaking,  would  already  have  fallen  to  decay. 

The  highest  degree  of  the  good  of  innocence  com- 
municated from  the  Lord's  Humanity,  denoted  by 
"  The  Lamb,"  can  only  be  received  by  those  who  have 
subdued  in  themselves  the  love  of  dominion  grounded 
in  the  love  of  self,  and  have  substituted  for  it,  through 
the  Lord  their  Saviour  operating  in  them  and  with 
them,  the  love  of  dominion  grounded  in  the  love  of 
nse ;  in  which  case,  honor  and  distinction,  power  and 
influence,  will  only  be  desired  for  the  sake  of  those 
ends  which  originate  in  love  to  the  Lord  and  love  to 
the  neighbor. 

The  distinction  between  a  celestial  and  a  spiritual 
church  is  further  explained  in  other  parts  of  the 
Dissertations.  The  reader  is  also  referred  to  the  fol- 
lowing passages  in  our  great  author's  works,  as  afford- 
ing a  just  ground  for  the  foregoing  remarks.  Arc. 
Ccet.  4489,  5T33 ;  Apoc.  Bev.  912  ;  Apoc.  Expl  1029. 


ON"  THE  NECESSITY  OF  ACQUIRING  A  MILD  AND  GENTLE 
SPIRIT,  AS  THE  PROPER  TEST  OF  THE  OPERATION  OF  THE 
INTERNAL  WORD  UPON  THE  AFFECTIONS  AND  THE  LIFE. 

Lf  the  writings  of  Swedenborg,  we  find  the  follow- 
ing interesting  passages,  and  to  which  many  more 
might  be  added,  to  the  same  purpose  : 

"  Truth  from  good  is  soft  and  gentle,  falsehood  from 
evil  is  hard  and  fierce  ;  hence  the  origin  of  hard  and 
bitter  speeches."     [A.  C,  6359. 


THK    BEGEN£RATB    UFE.  48 

"  Every  natural  affection,  as  it  ascends  towards  in- 
terior principles,  or  towards  heaven,  becomes  milder, 
and  at  length  is  changed  into  a  heavenly  affection." 
[A.  C,  3009. 

"  As  sound  which  is  on  high,  where  the  atmosphere 
is  more  pure,  is  tacit,  but  when  it  descends  to  the 
inferior  or  more  dense  atmosphere,  is  louder  and  more 
sonorous,  so  divine  truth  and  divine  good  are  in  their 
elevated  state  pacific,  and  altogether  undisturbed  ; 
but  when  they  fall  to  lower  degrees  they  grow  un- 
pacific,  and  at  length  tumultuous."     [A.  C,  8823. 

"  Goodness  of  disposition  manifests  itself  by  gentle- 
ness and  sweetness  ;  by  gentleness,  in  that  it  is  afraid 
to  do  hurt ;  and  by  sweetness,  in  that  it  loves  to  do 
good."     [Pla.  Jup.,  50. 

The  life  of  our  Lord  on  earth  was  the  most  perfect 
pattern  of  mildness  and  gentleness.  When  His  dis- 
ciples would  have  brought  down  fire  from  heaven  to 
consume  their  adversaries.  He  mildly  rebuked  them, 
saying,  "  Ye  know  not  what  spirit  ye  are  of."  When 
they  seemed  disposed  to  desert  Him,  He  made  this 
affectionate  appeal  to  them,  "  Will  ye  also  go  away?  " 
When  Peter  had  thrice  denied  Him,  "  he  looked  on 
him,  and  Peter  remembered  his  words."  Under  the 
pangs  of  crucifixion.  He  prayed  for  His  murderers 
with  his  dying  breath. 

The  spirit  of  violence,  of  impatience,  of  impetuosity, 
of  pre-eminence,  of  the  love  of  dominion  from  the  love 
of  self,  are  the  very  spirit  of  antichrist,  whatever  softer 
name  may  be  given  to  it  by  insidious  evil  spirits. 
Zeal  is  the  apology  they  constantly  supply  for  the 
disorder  they  unceasingly  create.  But  what  is  the 
quality  and  origin  of  that  zeal  which  is  quick  in  de- 


44  DISSKBTATIONS   ON 

tecting  faults  of  opinions  or  conduct,  and  which  enters 
upon  resentment  and  punishment  with  alacrity,  evi- 
dent satisfaction,  and  ill-disguised  delight  ?  Can  any 
thing  like  pleasure  in  punishing  even  the  unworthy, 
by  words  or  deeds,  flow  in  from  heaven  ?  Zeal  to 
inflict  even  the  punishment  of  hard  words,  is  incom- 
patible with  the  tenderness  of  that  charity  which 
always  feels  pain  when  it  is  compelled  to  give  pain. 
Zeal  is  felt  for  what  is  pleasant,  and  not  for  what  is 
painful !  It  was  this  false  and  intemperate  zeal  that 
induced  Peter  to  draw  his  sword.  John,  who  lay  on 
his  Saviour's  bosom,  had  not  less  zeal ;  but  his  mild 
and  persevering  endeavor  was,  in  imitation  of  his  be- 
loved Master,  to  win  men  to  his  love.  It  is  the 
common  practice  of  intemperate  zeal  to  sour  the 
minds  of  men  by  vociferous  and  violent  argument, 
and  thus  to  prevent  them  from  seeing  the  truth,  by 
creating  a  prejudice  against  it;  while  the  constantly 
presenting  it  in  battle  array  efiectually  prevents  its 
being  received  by  the  aflfections.  Such  persons  are 
so  blind  as  not  to  perceive,  that  truth  must  be  invest- 
ed with  the  attributes  of  kindness  and  friendship  in 
order  to  its  being  loved  and  obeyed.  So  to  conduct 
ourselves  as  to  endeavor  to  meet  the  apprehension  of 
others,  and  to  court  it  by  a  genuine  display  of  the 
mild  and  orderly  operation  of  truth  upon  ourselves,  is 
the  way  of  wisdom.  /  In  offering  truth,  we  should  be 
able  to  show  in  our  behavior,  the  good  it  has  led  to 
in  ourselves,  and  thus  invite  others  to  seek,  and  be- 
come partakers  of,  the  same  goodj  Truth  led  on  by 
selfish  and  worldly  principles  is  loud,  imperious,  im- 
patient, self-applauding,  and  triumphant ;  but  when 
conducted  by  heavenly  principles,  it  is  candid,  mild. 


THK    REGKNKRATK    LIFE.  45 

patient,  yielding,  accommodating,  engaging,  and  yet 
sincere  and  steadfast.  The  man  who  is  actuated  by 
heavenly  principles  will  travel  out  of  his  way  to  bring 
the  wanderer  home,  and  if  he  cannot  awaken  his  un- 
derstanding, ^ill  strive  gradually  to  impress  his  heart, 
by  the  practical  lessons  of  charity,  gentleness,  and 
kindness.  In  the  well-prepared  mind,  the  influx  of 
heavenly  truth  is  tranquil  as  the  silent  dew  softly 
descending  into  a  fleece  of  wool. 

If  we  unite  the  love  of  goodness,  which  is  called 
charity,  with  truth,  then  is  truth  illustrated  from 
heaven,  and  leads  to  a  just  judgment,  and  goes  safely 
and  well  into  activity  in  the  afi'airs  of  life  ;  but  if 
truth  be  not  united  with  charity,  self  carries  the  un- 
derstanding and  its  truths  into  a  perverted  activity, 
producing  more  harm  than  good,  however  high  and 
honorable  the  motives  and  objects  alleged  on  such 
occasions  may  be.  Truth,  when  joined  with  good, 
contemplates  erroneous  opinions,  and  even  reprehen- 
sible conduct,  with  forbearance,  and  with  hope  for  a 
beneficial  change  ;  but  truth  alone,  or  what  in  effect 
is  the  same,  truth  joined  with  self,  too  hastily  despairs 
of  a  change  being  wrought  by  any  other  means  than 
those  which  generally  prove  unavailing,  namely, 
quarrelling  and  absolute  condemnation.  Hence  come 
retaliation  under  the  mask  of  justice,  withdraw;ing 
from  duties  through  unwarranted  personal  feeling, 
and  the  taking  up  of  low  motives  of  action  on  the 
irrational  plea,  that  others  have  done  the  same.  Is  it 
then  desired  to  avoid  such  unhappy  results  by  main- 
taining truth  in  union  with  charity  ?  Upon  the 
occurrence  of,  and  when  deliberating  upon,  any  un- 
toward contingency,  let  use,  and  thus  the  will  of  God, 


46  DISSERTATIONS    ON 

be  put  in  the  first  place  of  regard,  and  let  favorite 
views  and  objects,  and  personal  feelings  allied  to  the 
self-hood,  be  put  in  the  last  place. 

It  ought  never  to  be  forgotten  by  the  mind  which 
is  undergoing  regeneration,  that  the  pro'cess  is  carried 
on  by  the  continual  calling  forth  of  the  latent  evils  in 
order  to  their  removal ;  and  consequently,  that  the 
first  feelings  generated  by  opposition  to  our  wishes, 
are  more  likely  to  originate  from  below  than  from 
above  ;  hence,  also,  the  first  views  in  which  those 
feelings  embody  themselves  are  more  likely  to  be 
wrong  than  right.  If  this  be  remembered,  it  will' be 
attended  with  an  exercise  of  watchfulness  and  cautious 
circumspection.  Well  would  it  be  for  us,  if  the  sen- 
sations contrary  to  peace,  which  follow  any  disap- 
pointment or  injury,  were  met  by  the  admonition  in 
the  Word,  "  Fret  not  thyself  because  of  evil  doers ; 
fret  not  thyself  in  any  wise  to  do  evil."  And  should 
zeal  for  the  ofiended  laws  of  justice  and  order  begin 
to  assume  the  character  of  anger  and  resentment,  it 
would  be  well  to  meet  it  with  the  apostolic  assurance, 
that  "  the  wrath  of  man  worketh  not  the  righteous- 
ness of  God."  The  purposes  of  divine  love  can  only 
be  legitimately  and  directly  farthered  by  the  activity 
of  true  charity. 

Do  the  disciples  of  the  new  dispensation  meet  to 
realize  the  use,  and  enjoy  the  delight,  of  conversing 
on  the  sublime  truths  of  the  eteraal  Word,  and  do 
they  ever  sufier  disputation  and  discordance  to  prevail? 
This  would  be  to  shut  out  the  sun's  rays,  instead  of 
showing  their  beauty  in  a  prism !  Minds  not  in  unison 
cannot  unitedly  dwell  upon  the  subjects  of  heavenly 
truth.     Such  meetings  may  be  likened  to  a  concert 


THE     REGENERATE    LIFE. 


47 


without  concord ;  for  agreement  o£  opinion  is  as  the 
concord  of  melody,  and  variety  of  opinion,  maintained 
in  mutual  love,  is  as  the  concord  of  harmony.  The 
love  of  truth  cannot  abide  with  any  form  of  the  self- 
seeking  principle,  inasmuch  as  the  latter  engenders 
nothing  but  discord,  confusion  and  strife. 

Our  surest  remedy  against  a  spirit  of  strife  and  con- 
tention will  be  found  in  constant  inward  prayer  for 
strength  to  resist  all  disorderly  affections  ;  but  since 
prayer,  by  itself,  cannot  produce  any  good  effect,  it 
must  be  followed  up  by  a  diligent  co-operation  with 
the  Lord,  in  using  that  divine  aid,  which  is  never 
denied  to  the  sincere  supplicant.  We  must  resolve, 
likewise,  to  watch  against  the  first  ebullitions  of  anger, 
of  restlessness,  and  of  anxiety  ;  and  on  such  occasions 
to  turn  our  thoughts  to  heavenly  things.  Every  day 
we  must  determine  to  go  forth  with  an  endeavor  to 
be  calm,  moderate,  and  temperate  ;  to  reflect  more, 
and  to  speak  less ;  to  dwell  much  on  the  truths  of  the 
living  Word,  and  to  look  more  earnestly  to  the  Lord. 
Such  endeavors  will  doubtless  be  ultimately  crowned 
with  tranquility  and  peace. 


Note  on  the    Consequences    of   an  Imperfect  Marriage    of   Goodness 
and  Truth. 

Wisdom  is  the  result  of  a  perfect  marriage  of  good- 
ness and  truth  having  been  effected  in  the  mind.  In 
this  case,  the  will  is  only  willing  to  adopt  and  favor 
those  conclusions  which  are  in  agreement  with  its  own 
purity,  and  which  are  suggested  by  pure  truth  in  the 
understanding ;  and  the  understanding  is  not  inclined 
to  admit  any  proposition,  or  to  appropriate  any  idea, 


48  DISSEBTATIONS    OH 

■which  is  unpleasing  to,  or  uncongenial  with,  the  good 
that  is  in  the  purified  will.  In  this  state  of  harmo- 
nious regard  to  each  other,  the  action  and  reaction  of 
the  two  faculties  are  equal ;  and  all  causes  of  disunion 
being  excluded,  thej  are  united  in  complete  oneness, 
and"  all  their  united  decisions  are  wisdom,  that  is,  they 
are  the  dictates  of  truth  and  righteousness.  This  is 
what  the  Lord  meant  by  saying,  "  If  thine  eye  be 
single,  thy  whole  body  shall  be  full  of  light." 

But  when  the  marriage  of  goodness  and  truth  is 
only  partially  effected  or  maintained,  so  far  "  the  eye 
is  evil,  and  the  whole  body  is  full  of  darkness."  In 
the  same  proportion  the  decisions  of  the  judgment 
are  partial,  prejudiced,  and  unwise.  So  long  as  man 
is  in  the  body,  so  long  must  he  be  liable  to  the  action 
upon  him  of  opposite  moving  principles.  Nothing  but 
complete  vigilance  can  maintain  the  constant  domin- 
ion of  charity,  and  thus  guard  him  from  temporarily 
falling  a  prey  to  the  corrupt  part  of  his  will.  "  "Watch 
and  pray,  that  ye  enter  not  into  temptation."  If  a 
man  be  not  watchful,  he  will  soon  be  found  paying 
undue  regard  to  some  particular  object,  or  opinion, 
with  which  his  self-hood  will  become  closely  united. 
Nothing  can  guard  a  man  so  effectually  as  an  habitual 
cherishing  of  the  good  of  innocence,  by  looking  to  the 
Lord  and  depending:  upon  His  guidance,  whilst,  at 
the  same  time,  the  utmost  efforts  are  made  to  bend 
the  will  to  the  divine  will,  and  to  keep  the  under- 
standing open  to  conviction,  and  pliant  to  the  influ- 
ence of  divine  truth  and  right  reason.  In  proportion 
as  any  object,  even  such  an  one  as,  in  itself,  is  inno- 
cent, is  unduly  and  inordinately  regarded,  the  blinding 
influence  of  the  will-proprium  will  begin  to  develope 


THK    REOEKERATE  LIFE. 


49 


itself.  What  is  opposed  to  it  will  be  viewed  with  an 
evil  eye,  and,  consequently,  will  be  judged  of  with  an 
nnwise  judgment.  Its  proportions  will  be  distorted, 
its  object  misrepresented,  its  mischief  exaggerated,  or, 
perhaps,  that  evil  quality  which  is  ascribed  to  it,  will 
be  altogether  imaginary. 

Even  well-disposed  persons,  in  the  main,  through  a 
defective  marriage  of  goodness  and  truth,  are  found 
to  run  into  such  errors  as  bring  discredit  upon  their 
judgment,  and  distrust  upon  their  character.  A  de- 
fective marriage  of  goodness  and  truth,  or  of  the 
will  and  understanding,  may  be  chiefly  in  the  one 
faculty,  or  in  the  other.  The  best  disposed  may  err, 
if  their  understandings  are  not  formed  by  genuine 
truth ;  and  the  best  intellectual  culture  will  be  no 
protection  against  practical  errors,  if  the  corrup- 
tions still  inhering  in  the  will  are  not  faithfully 
watched  and  effectually  guarded  against.  Well- 
disposed  persons  are  found  in  opposite  parties  in 
religion  and  politics,  and  are  seen  acting  as  if  their 
own  opinion  could  not  possibly  stand  by  its  own 
merits,  and  as  if  it  could  no  longer  be  maintained 
than  while  they  impute,  by  mere  strength  of  assertion, 
all  manner  of  evil  to  that  of  the  opposite  party. 
The  wisdom  to  adopt  the  golden  mean,  and  to  hold 
the  balance  of  justice  and  judgment  even  and  steady, 
seems  to  be  abandoned  as  unworthy  of  countenance. 
Thus  some  Protestants,  while  they  agree  with  Catholics 
in  all  the  essentials  of  doctrine,  seem  only  to  feel  safe 
from  the  objects  of  their  dread  while  they  can  mag- 
nify the  differences  between  the  two  creeds,  and  this 
they  do  to  an  extent  that  excites  a  smile  of  wonder 
and  pity  in  the  calm-judging  spectator.  It  is  one  of 
6 


50  DISSKRTATI0N8    OS 

the  worst  features  in  this  state  of  mind,  that  the  evil 
eye,  having  created  the  evil  which  it  sees  and  de- 
plores, does,  nevertheless,  so  gloat  upon  the  object 
that  offends  it,  as  to  be  unwilling  to  part  with  it; 
and  therefore  it  refuses  to  receive  evidence  that  that 
evil  is  purely  imaginary,  and  that  the  object  of  dislike 
and  reprehension  has  no  existence  whatever,  except 
in  the  morbid  state  of  the  judgment  of  him  who  de- 
nounces it.  It  is  thus  that  the  New  Church  is  dealt 
with  by  its  opponents.  They  charge  us  with  denying 
that  which  we  affirm,  and  with  affirming  that  which 
we  deny ;  and  it  is  in  vain  that  we  beg  to  set  our 
accusers  right ;  our  testimony  to  our  own  belief  is 
discredited ;  and  the  hearsay,  or  mistake,  of  the  ac- 
cuser is  regarded  by  him  as  better  ground  for  belief 
than  any  thing  we  can  asseverate,  and  is  depended 
npon  by  him  as  irrefragable  evidence.  The  evil  e^-e, 
the  offspring,  sometimes,  of  misdirected,  but  not  alto- 
gether ill-intentioned  zeal,  appears  to  delight  in  think- 
ing evil  of  those  who  cannot  adopt  the  opinions  which 
it  favora  And  why  is  this  ?  It  is  because  some  cor- 
rupt principle  of  the  old  will  has  got  possession,  either 
permanently  or  temporarily,  of  the  intellectual  powers, 
and  therefore  an  unhallowed  delight  is  felt  by  the  evil 
eye  in  thinking  evil  for  its  own  sake,  and  against  evi- 
dence, in  preference  to  thinking  well,  upon  solid 
grounds.  Just  the  reverse  is  the  case  when  charity, 
which  "  thinketh  no  evil,  and  believeth  all  things," 
upon  good  evidence,  sways  the  powers  of  the  under- 
standing, and  moderates  the  judgment. 

Well-disposed  persons,  even  in  the  New  Church, 
will  do  well  to  guard  against  falling  into  the  perverse- 
ness  and  darkness  of  the  evil  eye.     If  an  individual, 


THE   REGENERATE    LIFE.  5;£ 

however  talented  he  may  be,  will  not  allow  his  brother 
to  be  the  expositor  of  his  own  sentiments,  but  persists 
in  attributing  what  is  disclaimed,  and  in  caricaturing 
what  is  admitted,  then  does  he  present  too  certain  in- 
dications of  the  absence  of  candor,  and  of  the  presence 
of  an  evil  eye. 

ON   SCIENTIFICS. 

General  and  common  scientifics,*  acquired  in  early 
life  and  progressively  improved,  are  the  vessels  which 
are  receptive  of  spiritual  things,  and  they  become 
vivified  and  enlightened  by  spiritual  truths  in  the 
degree  that  these  are  illustrated  and  warmed  by 
charity.  Celestial  and  spiritual  truths,  when  opened 
and  expanded  by  the  genuine  affection  of  truth,  will 
flow  into  scientifics,  and  discover  in  them  many  beau- 
tiful natural  correspondences  of  themselves,  which 
serve  to  reflect  divine  things,  like  so  many  mirrors. 
But  let  not  the  man  of  science,  by  means  of  merely 
natural  knowledge,  attempt  to  open  the  fountain  of 
wisdom  in  the  divine  Word,  because  this  is  contrary 
to  order.  Should  this  be  attempted,  the  inefficiency 
of  the  exertions  of  the  self-will  of  man  would  soon  be 
manifested  in  the  sad  results  of  his  presuming  and 
fruitless  labor.  Such  activities  will  too  soon  betray 
the  pride  of  intellectual  attainment,  darkened  by  the 
mist  of  error.  Self  will  prove  to  be  the  centre  of 
manifold  exertions  to  obtain  an  acknowledged  superi- 
ority. There  will  be  a  real  desire  of  rule  blended 
with  an  apparent  desire  of  good  ;  and  the  uses  of  the 

•  By  tcientifict  are  meant  all  things  knoum,  whether  upon  gpiritual  or  other 
subjects,  and  laid  up  in  the  storehouse  of  the  memory,  which  may  be  regarded  as 
the  outermosi  region  of  the  understanding. 


52  DISSERTATIONS    OS 

intellectual  faculties  will  become  perverted  to  selfish 
purposes,  instead  of  being  continually  exercised  in  a 
devout  application  to  the  treasures  of  the  divine  Word. 
The  mind  will  speculate  on  the  curious  devices  of 
novelty,  and,  in  its  search  after  inventions  that  may 
excite  wonder  and  admiration,  will  apply  itself  to 
cold  and  lifeless  investigation.  The  understanding, 
when  thus  fettered  by  empty  scientifics,  cannot  rise 
into  states  of  true  intelligence,  but,  like  the  flying 
fish,  instantly  drops  from  the  purer  element  into  which 
it  had  vainly  expanded  its  feeble  wings. 


ON  CONVERSATION. 

Conversation  is  calculated  to  recreate,  as  well  as 
to  improve  the  mind.  By  the  privilege  of  speech  we 
can  communicate  the  spontaneous  productions  of 
thought,  and  introduce  the  discussion  of  subjects  most 
interesting  to  our  own,  and  to  our  neighbor's  happi- 
ness. We  not  only  can  enter  upon  such  topics  as  the 
varieties  of  every  day  suggest,  giving  to  the  discus- 
sion of  civil  afiairs  an  intellectual  cast,  and  moral 
tendency,  but,  by  the  aid  of  revelation,  we  can  carry 
our  ideas  beyond  the  limits  of  time,  and  render  our 
discourse  interesting  even  to  attendant  angels  !  What 
pity  is  it,  then,  that  so  many  hours,  days,  and  nights 
should  be  spent  by  thousands  in  the  most  frivolous 
pursuits, — pursuits  which  fill  the  mind  with  vain  and 
trifling  ideas,  and  serve  to  excite  every  disorderly 
passion,  and  to  lay  the  foundation  of  untimely  disease 
and  death !  Pageantry  is  called  forth  to  support 
pride,  till  there  is  a  rivalry  in  excess.    Tlirough  the 


THE     REGENERATE    LIFE.  53 

glaring  splendor  of  the  midnight  scene,  the  mind,  as 
well  as  the  body,  is  deprived  of  serenity  and  rest ;  and 
if  all  were  to  retire  who  feel,  but  will  not  own,  their 
disgust,  but  few  comparatively  would  remain  to  keep 
up  the  farce  of  artificial  delight.  Leaving  the  haunts 
of  intemperance,  dissipation,  and  folly,  where  conver- 
sation is  reduced  to  the  merest  ravellings  of  thought, 
we  turn  to  those  social  engagements  where  we  might 
reasonably  expect  far  superior  entertainment,  among 
those  who  have  long  professed  their  predilection  for 
more  rational  conversation,  and  for  mental  recreation 
drawn  from  a  religious  source.  But  here,  again,  we 
are  liable  to  meet  with  disappointment.  The  conver- 
sation takes  a  desultory  turn.  The  ideas  that  flow 
from  the  sacred  fountain  of  Revelation  are  listened  to 
for  a  moment,  and  in  a  moment  are  dispersed  to  give 
way  to  some  trifling  incident,  or  the  narrative  of  some 
dull  fact,  which  the  natural  mind  will  doat  on,  as  if 
the  prospects  of  eternity  were  less  interesting  than 
those  of  time ;  the  varieties  of  infinitude  more  cir- 
cumscribed than  the  trifling  scenery  of  the  day ;  and 
the  soul's  essential  happiness  of  less  importance  than 
the  transient  delights  of  the  world,  and  the  pleasures 
of  the  body.  'Thus  it  happens  that  the  purpose  of 
social-religious  meetings  is  too  frequently  interrupted, 
and  sometimes  entirely  turned  aside,  by  the  intrusion 
of  subjects  of  little  moment;  and  the  hours  are  suf- 
fered to  slip  away  unimproved,  that  were  intended  to 
be  far  differently  devoted. i  Perhaps  if  only  a  few 
friends  were  to  meet,  whose  minds  are  open  to  eternal 
views,  and  whose  hearts  are  won  over  to  eternal  in- 
terests, a  continued  and  varied  satisfaction  would  arise 
from  animated  communications  on  sublime  and  useful 
6* 


54  DISSERTATIONS    ON 

subjects,  spreading  a  serene  stillness  over  the  mind, 
elevating  its  enjoyments,  and  furnishing  on  the  mor- 
row calm  and  pleasing  reflections,  such  as  the  spiritual 
mind  stands  in  need  of  to  counteract  the  troubles  and 
disappointments  of  each  succeeding  day.  By  occa- 
sional conversations  among  a  few  friends  at  evening, 
the  mind  is  buoyed  up  and  kept  in  its  proper  element ; 
it  is  refreshed  with  returns  of  gratitude  to  the  Divine 
Providence  ;  it  is  expanded  with  neighborly  love, 
and  becomes  more  and  more  fitted  for  the  delights  of 
heaven. 

II. 

'  In  social  intercourse,  when  the  mind  is  in  a  state  of 
freedom,  it  will  resort  to  those  subjects  of  conversation 
which  are  most  interesting  to  its  affections,  and  con- 
genial with  its  views  ;  and  when  impediments  from  a 
variety  -of  causes  prevail,  it  will  feel  more  or  less  of 
disappointment ;  and  sometimes,  from  being  denied 
opportunities  of  introducing  such  a  tnrn  of  conversa- 
tion as  it  delights  in,  and  from  being  forced  to  attend 
to  what  is  not  only  uninteresting  but  wearisome,  it 
will  sink  into  a  state  of  torpor,  and  remain  almost 
without  ideas.  From  the  subjects  of  conversation 
which  a  man  prefers,  and  to  which  he  is  spontaneously 
led  of  his  own  free  choice,  he  may  form  a  just  and 
clear  j  udgment  of  the  quality  of  his  affections,  and  of 
the  ruling  affection  to  which  every  other  is  subservi- 
ent. Thus  the  man  whose  ruling  affection  begins  and 
ends  in  the  boundaries  of  his  estate  or  diversified 
property,  will  insensibly  turn  to  the  objects  of  his 
delight,  and  will  talk  much  of  worldly  possessions ; 
the  politician,  if  he  carry  not  his  thoughts  a  little 


THK    REGENKRATE    LIFE.  55 

higher  than  the  affairs  of  this  world,  will  incessantly 
dwell  on  the  forms  and  changes  and  affairs  of  govern- 
ment, more  especially  if  he  bears  a  part  in  them  ;  he 
who  has  wealth  as  well  as  power,  and  places  therein 
his  supreme  delight,  will  he  found  habitually  in  a 
train  of  thought  that  favors  the  worship  of  his  idols 
always ;  the  mere  disputant  will  easily  find  a  field  for 
controversy  ;  his  ruling  love  being  that  of  control,  he 
will  aim  more  at  triumph  than  at  truth  ;  and  being  a 
stranger  to  the  love  of  promoting  harmony,  will  de- 
light in  a  warfare  of  words,  and  in  exciting  an  adver- 
sary to  opposition.  Researches  after  truth  are  sober 
and  calm ;  they  are  not  violent,  but  conciliatory. 
The  lover  of  truth  endeavors  to  collect  the  scattered 
rays  of  light,  and  to  bring  the  subject  into  clearness, 
while  the  disputant  frequently  ends  with  leaving  all 
things  in  doubt,  darkness,  and  confusion. 

Moral  or  spiritual  sentiments,  which  have  a  genuine 
ground  in  the  mind  of  the  speaker, — and  the  remark 
is  equally  applicable  to  his  intellectual  opinions, — will 
generally,  for  two  reasons,  be  expressed  in  a  calm, 
deferential  manner,  and  with  some  appearance  of  dif- 
fidence ;  first,  from  an  habitual  feeling  of  liability  to 
mistake ;  and  secondly,  because  there  is  no  desire  to 
force  the  judgment  of  the  hearer.  And  this  gives  an 
advantage  to  the  side  of  truth ;  for  a  hearer  will 
always  be  inspired  with  a  feeling  of  co-operation  to- 
wards a  speaker  who  propounds  his  opinions  with 
becoming  diffidence  ;  while  an  unbecoming  confi- 
dence such  as  is  generally  the  companion  of  error, 
will  arouse  into  opposition  the  offended  feelings  of  the 
self-hood,  and  close  the  doors  of  the  mind  by  an 
excess  of  distrust,  or  an  unwillingness  to  be  convinced. 


55  DISSERT ATIOKS    ON 

It  would  be  a  great  mistake  to  suppose  that  the  firm 
conviction  of  the  truth  of  any  opinion  is  inconsistent 
■with  a  modest  expression  of  it ;  or  that  it  requires  to 
be  set  forth  with  a  confidence  of  manner  correspond- 
ing with  the  inward  assurance  of  the  speaker,  in  order 
that  the  conviction  of  the  latter  may  pass  into  the 
mind  of  the  hearer.  Truth  must  depend  for  its  recep- 
tion on  the  evidence  which  can  be  afibrded  by  fair 
argument,  and  can  owe  nothing  to  the  impassioned 
manner  of  its  advocate,  for  this  can  prove  nothing  but 
the  fact  that  a  strong  feeling  is  associated  with  his 
conviction,  not  at  all  to  the  advantage  of  the  latter. 
The  pure  love  of  truth  is  the  love  of  it  abstractedly, 
and  this  repudiates  all  alliance  with  the  passions  of 
the  self-hood.  Charity  desires  that  truth  may  be  re- 
ceived wherever  it  is  felt  to  be  congenial,  and,  there- 
fore, is  likely  to  be  beneficial ;  but  the  scientific 
principle,  ruled  by  self-will,  loudly  demands  its  recep- 
tion under  all  circumstances,  and  without  any  exercise 
of  a  just  discrimination. 

The  man  of  literature,  whose  ruling  passion  is  the 
attainment  of  knowledge,  is  qualified  to  strew  his  path 
with  flowers,  to  be  at  once  amusing  and  instructive, 
provided  his  attainments  are  set  off  with  a  manner 
that  is  unassuming  and  condescending,  and  he  con- 
tinually bears  in  mind  that  the  end  of  all  human 
learning  is  improvement  in  moral  excellence,  accom- 
panied with  an  humble  adoration  of  its  Divine 
Original. 

He  whose  mind  is  stored  with  the  varied  acquire- 
ments of  learning  and  science,  and  whose  judgment  is 
competent  to  elucidate  important  subjects,  should  be 
as  far  from  a  vain  display  of  his  intellectual  wealth  on 


THE    RKGKNKRATK    LIFK.  57 

the  one  hand,  as  from  an  appearance  of  unsocial  taci- 
turnity on  the  other.  All  the  gifts  of  the  Creator  are 
distributed  with  a  view  to  their  being  rendered  pro- 
ductive of  the  greatest  possible  benefit.  Learning, 
without  truly  religious  feelings,  will  rather  serve  to 
fortify  the  strong-holds  of  real  ignorance,  than  to  ad- 
vance real  knowledge,  by  invigorating  the  judgment. 
Every  one  who  possesses  it,  had  need  to  guard  against 
the  continual  and  subtle  efforts  of  the  natural  mind 
to  devote  it  to  its  own  glory. 

Some  who  possess  considerable  mental  attainments 
indicate  much  more  desire  to  teach  than  to  learn,  as  if 
it  were  possible  for  any  individual  so  to  have  exhaust- 
ed the  stores  of  truth  as  that  nothing  should  remain  to 
be  learned.  Aptness  to  learn  is  a  first  essential  to  an 
efficient  instructor.  In  order  to  converse  profitably, 
it  is  as  necessary  to  possess  the  talent  of  hearing  with 
candor,  as  of  speaking  with  intelligencei  It  is  this 
only  that  can  banish  interruptions  which  introduce 
confusion,  and  suspend  the  activity  of  the  best  feelings. 
/A  pleasing  mode  of  hearing  is  as  valuable  in  company 
as  a  pleasing  method  of  speaking./  Close  attention, 
intelligent  and  ready  perception  of  the  drift  of  re- 
marks, and  the  manifestation  of  an  inquiring  mind, 
and  a  teachable  disposition,  greatly  contribute  to  the 
advantages  of  conversation,  by  calling  forth  the  stores 
of  the  well-informed.  When  candor  and  meekness 
are  wanting  in  an  individual,  he  is  but  ill  qualified  to 
sustain  his  part  in  conversation.  fNo  one  should  go 
into  companv  either  exclusively  to  -entertain,  or  to  be 
entertained. '  If  the  former  be  the  case,  the  company 
will  be  tired  of  him ;  and  if  the  latter,  he  will  be  tired 
of  the  company.     Conversation  is  a  public  exchange, 


58  DISSERTATIONS  ON 

where  every  one  should  be  waiting  his  opportunity  of 
buying  and  selling  with  reciprocal  advantage. 

The  heaven-taught  mind  alone  can  give  to  conver- 
sation its  greatest  weight  and  truest  interest.  Prac- 
ticed in  the  true  estimation  of  temporal  things  when 
compared  with  eternal,  the  true  Christian  will  seek 
his  inheritance  in  immortality,  and  will  reconcile  him- 
self to  the  quick  succession  of  events  that  occur  from 
day  to  day,  whether  prosperous  or  adverse,  relying  on 
the  control^of  Infinite  "Wisdom,  which  is  ever  at  work 
for  the  promotion  and  completion  of  human  happiness. 
In  society  he  will  vary  his  subjects  of  conversation, 
and  suit  them  to  the  occasion,  and  to  the  minds  and 
states  of  individuals.  He  will  gladly  seize  on  every 
fair  opportunity  of  attracting  the  powers  of  reason  to 
the  laws  of  revelation,  and  of  bringing  the  ideas, 
thoughts,  and  conversation  of  men  on  earth,  into  the 
order  and  harmony  of  heaven. 


ON  INTERCOURSE  WITH  THE  WORLD. 

What  is  life  that  has  death  in  it,  and  what  are  tem- 
poral pursuits  when  separated  from  eternal  views? 
They  are  not  only  fleeting,  but  delusive  shadows !  In 
the  degree  that  we  acquire  the  life  of  truth,  everything 
that  is  false  will  excite  aversion ;  in  the  degree  that 
we  love  goodness,  evil  will  be  held  in  abhorrence. 
Such  being  the  nature  of  all  things  that  are  opposed 
in  form  and  essence,  the  spiritual  mind  cannot,  with- 
out sensible  pain,  hold  intercourse,  and  apparently 
blend,  with  worldly  minds,  in  whom  all  things  oppose 
the  order  it  has  adopted,  bring  confusion  on  all  its 


THK     REGENERATE    LIFE.  59 

arrangements,  and  offer  it  ashes  for  beanty.  Doubt- 
less that  kind,  unerring  Providence  which  has  opened 
to  our  view  the  fountain  of  truth,  and  enabled  us  to 
partake  of  many  an  exhilarating  draught  of  the  waters 
of  life,  will  not  lead  us  to  the  shallow  streams  of  the 
waters  of  bitterness  often er  than  may  be  requisite  for 
our  advancing  states,  although  we  can  neither  see  nor 
judge  of  the  specific  use  of  such  painful  inflictions. 
^The  bitter  waters  which  the  children  of  Israel  met 
with  in  the  wilderness,  were  rendered  sweet  by  cast- 
ing wood  into  them,  and  so  will  the  bitter  waters  of 
which  we  complain  be  rendered  palatable  when  good- 
ness, which  wood  corresponds  to,  has  blended  its 
benign  qualities  with  them.i  If  we  watch  our  oppor- 
tunities, when  mixing  with  the  world,  we  shall  find 
many  good  purposes  to  promote.\  Although  we  do 
not  feel  at  liberty  directly  to  lead  our  companions  to 
the  highest  contemplations,  indirect  and  inferior  uses 
are  not  unworthy  of  our  regard.  Even  to  the  laughter 
of  inconsiderate  mirth,  that  often  leagues  with  mis- 
chief, we  may  administer  some  happier  turn  of  thought 
than  triumph  or  ridicule  can  boast ;  at  the  luxuriant 
feast,  if  mindful  of  temperate  restraint,  we  may 
season  the  repast  with  something  at  least  remotely 
good,  some  observations  of  a  moral  tendency,  some 
anecdote  that  shows  the  deformity  of  vice,  or  the 
praise  of  excellence,  and  tlius  may  strive  impercep- 
tibly to  bend  the  conversation  to  something  that 
savors  of  order,  of  beauty,  of  benevolence,  of  nature, 
of  reason,  and  of  God,  without  breaking  in  upon  the 
freedom  of  others,  or  injuriously  arousing  their  preju- 
dices. We  may  smother  the  tale  of  scandal  in  the 
conspicuous  merit  of  some  living  character,   j  By  yield- 


00  DISSERTATIONS    ON 

ing  polite  attention  without  flattery,  and  by  lending 
patient  ear  to  uninteresting,  and  even  to  erroneous 
remarks,  we  may,  in  turn,  excite  more  notice  to  our 
own  observations,  and  thus  create  opportunities  dis- 
creetly to  introduce  what  is  true,  or  what  is  useful, 
even  for  the  purposes  of  eternity,  as  well  as  of  timej 
On  our  return  home  we  shall  then  have  something 
cheering  to  recollect ;  for  assuredly  it  is  an  attribute 
of  heavenly  mercy  to  accommodate  to  the  weaknesses, 
and  to  bear  with  the  infirmities  of  those  who,  equally 
with  ourselves,  are  the  subjects  of  divine  mercy  and 
solicitude.  Should  these  opportunities  have  been 
denied  us,  as  they  sometimes  will,  by  the  ejffusions  of 
irrational  mirth,  or  tlie  contentions  of  argument,  let  us 
at  least  look  back  to  our  conscious  better  purpose, 
and  to  the  discreet  and  often  silent  course  which  we 
have  pursued,  and  then  the  pain  of  uncongeniality 
which  we  bring  home  with  us  will  be  greatly  miti- 
gated, and  will  quickly  subside.  But  if  we  have  not 
only  been  unguarded  in  our  conduct,  but  have  yielded 
to  the  vague  delights  of  the  natural  mind ;  if  we  have 
forgotten  those  mental  treasures  with  which  we  have 
been  entrusted  for  the  benefit  of  others,  and  for  hours 
have  eagerly  adopted  the  shadow  for  the  substance ; 
if  we  have  fanned  the  flame  of  folly,  have  fed  the 
sensual  appetite, 'have  enlisted  for  a  while  as  the  dis- 
ciples of  noisy,  inconsiderate  mirth,  or  of  too  pointed 
raillery ;  and  especially  if  we  have  listened  to  the 
irreligious  insinuation  without  offering  a  becoming 
check  ;  when  we  return  home,  our  pain  and  reproach 
will  arise  more  from  the  life  into  which  we  have  been 
ensnared,  than  from  the  temporary  privation  of  our 
own  proper  delights.'    In  this   case,  we  must  humble 


THE    REGENERATE    LIFE.  gj 

ourselves  with  the  prodigal  son,  with  whom  we  have 
been  content  to  partake  of  the  husks  which  the  swine 
do  eat,  before  we  are  again  qualified  to  sit  down  to 
our  accustomed  spiritual  feast.  We  must  shake  off 
the  natural  life  which  has  seduced  us,  before  we  can 
return  to  the  spiritual  life  that  has  charmed  us  beyond 
all  possibility  of  extinction. 

Let  us,  therefore,  endeavor,  when  invited  to  social 
intercourse  with  the  world,  to  be  guarded  against  its 
seductions.  The  celestial  mind  cannot  be  seduced, 
for  it  lives  secure  in  its  own  ethereal  element ;  it  can- 
not descend  to  inferior  objects  without  being  sur- 
rounded with  its  own  atmosphere,  which  is  fully 
receptive  of  the  divine  influence  ;  but  the  spiritual 
mind,  exposed  to  varying  affections  of  what  is  spiritual 
above,  and  of  what  is  natural  beneath,  in  the  weak- 
ness of  its  progress  will  partake,  as  it  were,  of  an  am- 
phibious nature.  Its  views  are  often  at  variance  with 
its  attractions  ;  its  understanding  explores  with  eagle 
eye  the  heavenly  kingdom,  while  the  new  will  lends 
wings  to  aid  its  flight ;  but  the  old  will  endeavors, 
and  sometimes  unhappily  with  a  degree  of  success,  to 
draw  it  down  to  earth  again,  and  thus  to  blend  to- 
gether irreconcilable  properties.  Let  us  watch,  there- 
fore, against  evil,  that  good  may  become  more  and 
more  permanent  in  its  influence,  securing  us  against 
the  fascinations  of  fancy,  and  the  fruitless  wishes  of  a 
restless  mind,  which,  under  a  veil  of  illusion,  will 
offer  us  quails  for  manna.  Let  us  proceed  with  diffi- 
dent and  humble  caution,  and  with  a  constant  desire 
and  unceasing  prayer  to  be  directed  on  our  way ; 
and  then  we  may  rest  assured,  that  Divine  Providence 
will  protect  us  from  spiritual  injury  in  our  intercourse 
7 


^2  mSSKETATIOKS  ON 

with  the  world,  and  will  ultimately  wean  ns  from  its 
influence,  as  we  become  more  and  more  matured  for 
heaven. 

A  Note  on  the  Author's  Commendation  of  Politeness  or  Courtesy  of 
Behavior,  in  the  foregoing  article,  as  it  is  connected  with  Religion^ 
and  consequently  with  Regeneration. 

E.  S.  shows  that  there  are  several  distinct  orders 
or  degrees  of  good^  which  are  to  be  maintained  in 
their  proper  subordination  and  connection  in  the 
mind,  so  that  the  lowest  degree  may  be  the  firm  and 
immovable  basis  of  the  higher  degrees.  Every  order 
of  good  has  its  laws  by  which  it  is  defined.  The  low- 
est degree,  such  as  exists  with  "  respectable,"  but 
still  merely  natural  men,  is  called  civil,  and  with  this 
degree  is  so  intimately  blended  the  next,  called  moral, 
that,  in  practice,  the  two  are  found  acting  together  as 
one  ;  indeed,  the  moral  may  be  regarded  as  the  inter- 
nal of  the  civil  degree.  The  laws  of  this  degree  are, 
first,  the  civil  laws  of  our  country,  and,  secondly,  the 
unwritten  or  traditional  moral  law,  founded  on  the 
maxims  and  customs  of  civil  society,  and  which,  with 
the  more  educated  and  refined  portion  of  the  commu- 
nity, form  what  is  called  the  laws  of  honor  &nd.  polite- 
ness, and  with  the  less  educated  and  refined,  the  laws 
or  observances  of  decency  and  civility..  It  is  upon 
these  traditional  laws  that  "  respectable  "  men  act  in 
society,  whether  they  add  thereto  the  spiritual-moral 
laws  of  religion  or  not,  and  they  so  act  because  they 
are  convinced  that  the  interests  of  all  parties  so  re- 
quire. This  consideration  is  the  ruling  motive  of  the 
"  respectable  "  but  merely  natural  man  ;  but  in  the 
truly  religious  man,  it  still  operates,  or  should  operate. 


THE    REGEN£RATE   LIFE.  g3 

iu  his  natural  principle  with  undiminished  force, 
although  only  as  a  secondary  motive,  which  is  elevated 
and  sanctified  by  its  union  with  the  higher  and  ruling 
religious  motive.'^  Under  the  beneficial  influence  of 
the  laws  and  observances  of  honor  and  politeness,  or 
decency  and  civility,  even  persons  who  in  their  selfish 
hearts  are  at  war  with  the  interests  of  all  their  race, 
are  found  acting  in  the  manner  of  men  imbued  with 
disinterested  and  kind  affections.  How  much  better 
it  is  to  be  acting  in  a  peaceable  manner  under  such 
wholesome  restraints,  than  to  be  carried  into  open  con- 
tentions under  the  impulse  of  the  selfish  passions ! 
If,  then,  politeness  does  such  good  service  for  the 
votaries  of  self,  how  unwise  it  would  be  for  the  friends 
of  truth  and  virtue  to  discard  it ! 

\ Politeness  (combined,  of  course,  with  the  observ- 
ance of  the  civil  law,)  implies  a  large  and  compre- 
hensive sense  of  obligation  so  to  act  towards  all, 
without  exceptions  of  any  kind,  as  not  to  wound  their 
feelings  by  a  disregard  of  them,  or  by  any  indication 
of  any  degree  of  contempt  for  their  persons  or  sincere 
opinions,  however  imbecile  the  latter  may  appear. 
Even  controversies,  into  which  conscience  sometimes 
compels  us  to  enter,  should  be  so  conducted  as  that, 
while  an  opinion  is  condemned  in  the  abstract,  no  per- 
sonal disrespect  is  conveyed  towards  the  holder  of  it, 
as  such.  True  politeness  knows  no  inequality,  for,  in 
respect  to  its  obligations  and  claims,  all  are  on  a  level, 


*  E.  S.  inBtructs  us,  that  they  who  hare  a  conscience  of  what  is  good,  wUch 
is  the  conscience  of  the  internal  man,  and  wliich  consists  in  acting  according  to 
the  precepts  of  faith  from  internal  affection,  have  llbq  a  conscience  of  what  ia 
juit,  which  is  the  conscience  of  the  external  man,  and  which  consists  in  acting 
according  to  civU  and  moral  laws  from  external  jiffection.  Sec  "The  New  Jeruaa- 
lem  and  its  Hearenly  Boctrines,"  n.  134. 


^4  mSSKBTATIONS    ON 

from  the  throne  to  the  cottage.  No  difference  of 
grade,  opinion,  or  creed,  can  justify  a  departure  from 
the  observance  of  the  laws  of  politeness.  Relations 
who  regard  not  the  ties  of  blood  or  affinity ;  friends 
who  have  not  stood  the  test  of  friendship  ;  professed 
Christians  who  have  fallen  below  the  standard  of 
Christian  practice ; — all  have  stilly  and  equally  with 
others,  an  unalienable  title  to  be  treated  with  polite- 
ness as  members  of  society ;  and  just  the  same  as  if 
no  deficiency  in  their  other  relations  had  been  mani- 
fested. Should,  then,  any  one  refuse  to  answer  to  the 
claims  we  have  upon  him  as  a  relation,  a  professed 
friend,  or  Christian  brother,  our  civil  claims  upon  him 
as  a  member  of  society  will  still  remain  in  unmitigated 
force ;  and  he  will  still  have,  on  the  same  ground,  an 
undiminished  claim  upon  us  for  that  treatment  which 
is  due  to  every  decent  member  of  society,  however  his 
fallings  off  may  have  justly  and  unavoidably  dimin- 
ished our  esteem  for  him  personally.  Politeness,  in- 
deed, cannot  be  withheld  from  any  one  without 
committing  a  violation  of  the  great  civil  and  social 
compact ;  and  without  endangering  in  ourselves,  by 
undermining  their  proper  foundation,  the  higher  de- 
grees of  good,  and  the  obligations  thereto  annexed. 
As  Christianity  cannot  be  imagined  as  resting  on 
any  other  basis  than  that  of  civilization,  so  neither  can 
charity  be  effectively  supported  except  on  the  basis 
of  honor  and  decency,  politeness  and  civility.  No 
differences  of  opinion  between  Christians  as  individu- 
als, or  as  members  of  society,  can  possibly  warrant  the 
infraction  of  the  laws  and  observances  of  politeness, 
which,  justly  viewed,  are  the  proper  basis  of  the  laws 
of  religion,  and  the  sure  guards,  the  faithful  friends, 


THE    REGENERATE    LIFE.  gg 

and  dutiful  imitators,  of  the  precepts  and  practice  of 
charity.  Had  this  truth, — that  in  the  discussion  of 
differences  of  opinion,  to  depart  from  politeness  is  to 
depart  from  an  indispensable  and  an  indefeasible  part 
of  a  Christian's  duty, — been  duly  remembered ;  had 
good  intentions  been  thus  guarded  and  guided  in  their 
activity,  how  much  unhappiness  would  have  been 
avoided  both  in  religious  families  and  in  religious 
societies ! 

By  becoming  a  real  Christian,  and  adopting  the 
highest  moral  standard  of  action,  an  increased,  and 
not  a  diminished  obligation  is  incurred  to  observe  to- 
wards all,  and  especially  towards  fellow-Christians, 
the  civil  laws  and  usages  of  honor  and  politeness. 
The  freedom  of  Christian  brotherly  communion  has 
no  safeguard  or  permanent  basis  except  that  of  an 
observance — we  might  say  a  strict  observance — of 
the  laws  of  politeness ;  and  if,  from  any  cause,  that 
free  kind  of  communion  is  interrupted,  the  parties  to 
it  must  fall  back  upon  the  obligations  they  owe  to 
each  other  as  members  of  civil  society ;  they  must 
not  imagine  that  the  interruption  of  the  activity  of 
the  higher  degree  of  good  justifies,  or  affords  any 
reasonable  pretext  for,  the  disregard  of  the  obligations 
annexed  to  the  lower  degree. 

Only  known  moral  and  civil  outcasts  have  forfeited 
their  title  to  politeness  and  civility. 

It  is  of  immense  importance  to  train  young  people 
to  the  uniform  practice  of  civility  and  politeness, 
even  among  themselves.  They  should  be  taught  to 
bear  in  mind  the  rule  prescribed  to  himself  by  E.  S., 
"  Always  to  observe  a  propriety  of  behavior  ;  "  and 
every  endeavor  should  be  made  to  impress  upon  theuL 


QQ  DISSERTATIOKS   OK 

the  important  truth,  that  politeness  and  civility  are 
an  indispensable  preservative  of  peace  and  harmony 
in  families  and  friendships ;  and  in  civil,  social,  and 
religious  communities.  Nothing  can  prove  a  more 
effectual  guard  of  mutual  confidence  and  good  humor 
than  a  conviction  in  all  parties,  that  the  observances 
of  politeness  are  all  but  certain  to  be  mutually  main- 
tained ;  each  feeling  assured  that  he  will  himself 
sedulously  guard  against  offending  the  other,  and  that 
the  other  will  take  equal  pains  not  to  offend  him. 

It  is  quite  certain,  that  the  obligations  of  religion 
on  the  conscience  are  more  assailable  by  evil  spirits 
when  they  are  not  fortified  by  the  establishment,  in 
the  lower  principles,  of  the  civil  virtues  we  are  re- 
commending ;  for  the  lower  principles,  which  ought 
to  constitute  the  outworks  of  the  higher,  when  not 
duly  ordered,  afford  to  the  enemy  a  point  from  which 
he  may  carry  on  his  assaults  against  the  citadel  with- 
in ;  and  the  lower  principles  are  Twt  duly  ordered,  or 
completely  guarded,  unless  they  are  in  the  keeping  of 
the  double  guard  provided  for  them,  consisting,  first, 
of  the  jprima/ry  and  ruling  influence  of  the  influx 
from  the  higher  principles,  and,  secondly,  of  their 
own  proper  secondary  influence,  inducements,  or 
motives,  which,  although  comparatively  low  and  in- 
terested, form  an  ultimate  guard  and  basis  that  cannot 
safely  be  dispensed  with.  Such  a  secondary  motive 
in  the  natural  mind,  is  that  which  impels  to  a  polite 
and  courteous  behavior ;  it  is  a  desire  to  realise  the 
benefit  which  must  arise  from  behaving  to  others  in 
a  pleasing  and  unobtrusive  manner,  thus  gaining  their 
good  will,  and  receiving  from  them  similar  treatment 
in  return.     But  when  this  secondary  motive,  and  the 


THE    RKOENERATE    LIFE.  QfJ 

demeanor  to  wliicli  it  leads,  is  found  to  act  as  a  servant 
and  guard  to  true  charity,  from  which,  it  derives  both 
sanctity"  and  dignity,  it  cannot  be  doubted  that  polite- 
ness is  worthy  of  the  Christian,  as  such,  as  well  as  of 
the  outwardly  respectable  member  of  the  civil  com- 
munity. Whoever,  indeed,  would  effectually  guard 
against  the  temptation  to  despise  others  on  account  of 
their  opinions  or  defects,  or  to  show  resentment  on 
account  of  their  behavior,  would  do  well  to  combine 
in  his  view  the  highest  dictates  of  the  new  will  with 
the  civil  requirements  of  politeness ;  for,  in  embody- 
ing the  former  in  the  latter,  he  will  experience  the 
truth  of  the  doctrine,  that  interior  principles  come 
into  the  fullness  of  their  sanctity  and  power  in  corres- 
ponding ultimate  forms  and  manifestations. 


ON  THE  LOVE  OF  GOD  AKD  OUR  NEIGHBOR. 

'  If  we  love  God,  we  shall  love  his  laws  and  dispen- 
sations ;  we  shall  love  not  only  his  gifts,  but  even  his 
chidings, — the  gifts  of  his  tenderest  love  !*/  If  our 
self-will  were  not  frequently  checked,  controlled,  and 
forced  by  a  strong  hand  from  its  course,  and  yet  so  as 
not  to  violate  our  freedom,  it  would  remain  forever  in 
a  perverted  state.  Our  pursuits,  our  attachments,  our 
hopes,  our  fears,  our  triumphs,  and  our  very  sighs, 
must  all  be  rectified,  and  acquire  a  new  and  heavenly 
order.  The  tenor  of  the  Christian's  life,  notwith- 
standing occasional  inward  trials  and  outward  afflic- 
tions, is  sweetened  with  intervals  of  peace.  He 
enjoys  a  simplicity  of  heart,  a  serenity  of  conscience, 

•  See  Rev.  iii.  19. 


68  DISSEBTATIONS   OH 

an  equality  of  temper,  a  lively  confidence,  an  humble 
resignation.  To  love  God,  is  to  love  goodness  in  every 
form,  and  in  every  degree  ;  and  to  seek  to  promote  it 
by  every  possible  means ;  and  to  sliun  evils  of  every 
kind  as  obstacles  to  its  progress.  To  love  our  neighbor, 
is  to  seek  his  well-being  and  happiness,  more  especially 
by  promoting  his  spiritual  welfare  by  good  counsel, 
and  by  kindness,  according  to  his  state.  "We  should 
travel  lightly  and  pleasantly  with  him,  and  not  tire 
him  by  leaning  too  heavily  upon  him  with  our  own 
anxieties.  By  bearing  our  own  burdens  patiently, 
and  by  endeavoring  to  relieve  those  of  others,  we 
shall  gradually  wax  strong  in  the  Lord,  and  find  his 
yoke  easy  and  his  burden  light.  In  the  most  ancient 
church,  charity  was  classed  into  a  variety  of  distinc- 
tions, and  exercised  accordingly ;  but,  at  this  day,  we 
seem  to  understand  very  little  even  of  its  more  gen- 
eral operations.  The  true  love  of  our  neighbor  is  an 
imitation  of  the  love  of  God  to  us.  It  is  beneficent, 
disinterested,  forgiving,  and  compassionate.  It  seeks 
to  set  the  purposes  of  others  right  by  good  counsel 
and  by  kindness,  and  finds  its  own  enjoyment  in  the 
happiness  which  it  promotes.  To  love  God  truly,  we 
must  love  both  the  hand  that  gives  and  that  takes 
away ;  that  oppresses,  that  relieves,  that  elevates,  and 
that  confounds.  To  love  our  neighbor  truly,  we  must 
love  him  with  all  his  faults  without  loving  his  faults ; 
we  must  take  him  as  he  is ;  and  increase  our  love  as 
he  increases  in  goodness.  If  he  is  capable  of  listening 
to  counsel,  we  must  advise  him  for  the  best ;  if  he  is 
abandoned  and  apparently  irreclaimable,  we  must 
pray  for  him,  and  never  forget  that  general  law  of 
charity  which  extends  to  all  mankind. 


THE    BEGKNEBATE    LIFE.  69 


ON  CHARITY. 


Chaeity  is  the  love  of  goodness,  and  thence,  the  love 
of  doing  good ;  it  is  the  compendium,  and  at  the  same 
time  the  source,  of  all  the  virtues  ;  wherever  it  really 
exists,  not  one  of  tJiem  is  wanting,  and  where  it  exists 
not,  the  appearance  of  their  existence  is  unsubstantial 
as  a  transient  sound.  With  this  truth,  the  present 
Bolifidian  church  appears  to  be  wholly  unacquainted 
with,  notwithstanding  it  is  clearly  set  forth  by  an 
apostle,*  who,  in  emphatically  declaring  that  charity 
is  greater  than  faith,  plainly  shows  the  high  estima- 
tion in  which  charity  was  held  by  the  primitive 
church. 

The  good  offices  of  charity,  in  their  minute  and  ex- 
tensive operations,  are  known  to  the  Lord  alone,  and 
it  is  only  in  proportion  as  selfish  and  worldly  loves  are 
subdued,  that  we  are  open  to  the  influence  of  this 
divine  emanation  from  the  Lord,  and  can  become 
acquainted  with  the  celestial  science  of  its  operations 
and  effects. 

To  find  our  happiness  in  promoting  the  happiness 
of  others,  forms  a  striking  contrast  to  the  seeking  our 
happiness  in  the  subserviency  of  others.  The  former 
disposition  engenders  humility,  brotherly  kindness, 
tenderness,  and  compassion ;  a  perpetual  desire,  in 
forgiving  injuries,  to  rectify  the  deformed  and  erring 
propensities  in  which  they  originate ;  and  to  hold  out 
to  all  the  distinctions  between  false  happiness  and  the 
true,  and  mildly  to  invite  and  pereuade  to  the  best 
choice.    Happiness  thus  sought  for  in  uses,  is  sure  to 

*  See  the  first  Epistle  to  the  Corintbi&nB,  chapter  xiiL 


70  DIgSERTATIOSS    OS 

be  found,  for  the  effort  to  create  happiness  for  others 
must  infallibly  produce  it  in  ourselves,  agreeably  to 
a  thousand  declarations  of  the  Divine  Word.  On  the 
contrary,  to  seek  our  happiness  in  the  subserviency  of 
others  engenders  pride,  haughtiness,  discontent,  dis- 
satisfaction, and  even  cruelty ;  and  the  setting  out 
upon  wrong  principles  must  ever  prove  abortive  to  its 
purpose  ;  for  it  is  a  law  as  immutable  as  it  is  just,  that 
"  there  is  no  peace  to  the  wicked."  None,  therefore, 
find  happiness  for  themselves,  which  is  worthy  of  the 
name,  except  in  the  generous  effort  to  promote  it  in 
others.  Every  one  must  eat  of  the  fruit  of  his  own 
doings. 

Genuine  charity  in  its  operations  is  represented  by 
the  miracles  which  our  Lord  performed  upon  earth. 
It  gives  light  to  the  blind  who  are  in  the  darkness  of 
error ;  it  opens  the  deaf  ear  to  attend  to  divine  things ; 
it  helps  the  feeble,  and  assists  the  lame  to  walk ;  it 
raises  those  who  are  dead  in  worldly  and  selfish  love, 
to  the  life  of  heaven ;  unbelievers  alone,  who  slight 
its  report  and  turn  from  its  aid,  lose  all  the  benefit  of 
that  instrumentality  which  the  Lord  has  appointed  for 
it.  Charity  gives  a  new  current  to  that  sensibility 
which,  in  early  life,  some  are  so  prone  to  idolize,  not 
aware  that  its  refinements  are  often  the  secret  or 
disguised  ministers  of  self-love.  Instead  of  being 
tender  for  itself,  and  subtle  in  the  contrivance  of  its 
own  gratifications,  the  heaven-born  sensibility  of 
charity  is  tender  for  others,  cautious  not  to  provoke, 
unwilling  to  give  offence,  mild  in  persuasion,  and 
patient  in  bearing  with  the  prejudices,  perverseness, 
and  gross  views  of  the  natural  mind.  If  it  cannot  ac- 
complish any  good  purpose  on  untractable  dispositions, 


THE    REGENKBATB    LIFE.  Yl 

it  retires  and  waits  for  a  better  opportunity ;  but  to 
the  receptive  mind  it  opens  its  treasures, — not  to 
dazzle,  but  to  attract  and  invite, — communicating  first 
its  general  or  more  common  good  things,  and  reserv- 
ing its  gold,  its  pearls,  and  its  jewels  for  the  last. 

Under  the  impulse  of  charity,  it  will  sometimes  be 
attempted  to  correct  errors  of  opinion  or  conduct  in 
persons  who  are  entirely,  or  for  the  time  being,  owing 
to  some  dominant  evil  or  infirmity,  incapable  of  ap- 
preciating the  intended  good  offices.  In  this  case,  the 
counsels  of  charity  are  not  only  liable  to  be  slighted, 
but  also  to  be  regarded  as  an  offence,  and  to  be  met 
with  contempt  or  resentment.  Under  such  painful 
circumstances,  it  will  be  well  to  remember,  that  in 
the  mind  there  are  two  perfectly  distinct  positions,  or 
points  of  view,  from  which  events  of  such  a  nature 
may  be  contemplated, — the  one,  from  the  spiritual 
mind ;  and  the  other,  from  the  natural  mind  ;  and 
that  the  same  object,  as  seen  from  these  two  positions, 
will  assume  two  totally  different  aspects  or  appear- 
ances, the  one  being  genuine,  and  the  other  fallacious. 
If  contemplated  from  the  spiritual  mind,  offences  are 
viewed  as  they  affect  the  peace  of  the  offender,  which 
is  an  object  of  spiritual  solicitude  ever  dear  to  genuine 
charity  ;  but  if  seen  from  the  natural  mind,  offences 
are  viewed  as  they  affect  the  wishes  of  the  offended — 
that  is,  of  self!  In  the  latter  case,  the  object  is  seen 
as  if  close  to  the  eye,  and  magnified  into  some  hideous 
form,  as  a  lion  ready  to  devour;  the  mind  becomes 
disturbed,  and  its  thoughts  confused  and  turbulent ; 
the  judgment  is  warped,  and  the  ends  it  favors,  and 
the  coui*se  it  suggests,  are  assumed  to  be  good  and 
useful,  when   all  the  while  they  are   evil  in  their 


Y2  DISSEETATIOSS    ON 

origin,  and  mischievous  in  their  results ;  forbearance 
is  deemed  weakness,  and  the  returning  good  for  evil, 
pusillanimity;  resentment  mounts  the  throne,  and 
talks  of  justice,  and  the  oracle  whence  judgment  is  so 
confidently  given,  owes  all  its  inspiration  to  the  spirits 
of  darkness.  But  if  the  offence  be  viewed  from  the 
commanding  height  of  the  spiritual  mind,  how  differ- 
ent is  the  result !  The  offence  is  seen  at  such  a  dis- 
tance from  the  offended  party  as  to  be  incapable  of 
reaching  him,  or  of  doing  him  the  least  hurt ;  it  is 
even  diminished  into  absolute  insignificance  ;  the 
mind,  while  viewing  it,  feels  only  a  calm  sentiment  of 
pity  for  poor  human  nature.  Its  thoughts  are  in  ac- 
cordance with  the  divine  thoughts  of  mercy  as  revealed 
in  the  Word,  and  with  the  precepts  of  charity ;  and 
therefore  nothing  can  disturb  the  serenity  of  its  feel- 
ings. With  thankfulness  it  looks  up  to  the  Lord  while 
it  appropriates  to  itself,  and  subscribes  to  the  truth  of 
the  words,  "Great  peace  have  they  who  love  thy 
law,  and  nothing  shall  offend  them."  Should,  how- 
ever, the  natural  mind,  through  sudden  excitement  or 
hastiness  of  temper,  take  the  lead  of  the  sjjiritual 
mind  in  passing  a  judgment  on  the  offence  and  the 
offender,  a  state  of  mental  conflict  and  temptation 
will  ensue  of  greater  or  less  duration,  until  the  ascent 
of  the  hill  of  celestial  love  is  regained,  and  then,  in 
the  light  of  the  Lord,  whose  temple  is  founded  there- 
on, a  new  and  more  accurate  view  will  be  taken,  and, 
as  a  necessary  consequence,  tranquility  and  peace 
will  return. 

If  the  judgment  of  the  failings  of  others  be  formed 
from,  and  under  the  influence  of,  truth  only,  then 
the   sentiment  felt  towards    them    will  be   that  of 


THK    REGENERATE  LIFE.  ^3 

contempt,  because  all  contempt  originates  from  the 
natural-rational  principle ;  but  if,  in  forming  a  judg- 
ment, charity  takes  the  lead,  then  mercy  and  pity, 
without  impeaching  the  accuracy  of  the  judgment  of 
truth,  will  disarm  contempt,  and  deprive  it  of  its 
sting.  The  feeling  of  contempt,  by  itself,  is  harsh 
and  painful,  because  it  approaches  towards  infernal 
spirits ;  but  the  sentiment  of  mercy  is  peaceful,  be- 
cause it  flows  from  the  Lord  through  heaven,  and 
becomes  embodied  in  the  divine  precept,  "Be  ye 
merciful,  as  your  Father  also  is  merciful." 


II. 

True  charity,  while  it  "thinketh  no  evil,"  does  not 
require  of  us  to  judge  so  favorably  of  others  as  to  see 
things  through  a  false  medium,  and  to  call  evil  good. 
Genuine  charity  and  truth  are  ever  in  union,  and  in 
the   degree  in   which   charity   is  derived  from,  and 
elevated  to  the  supreme  love  of  the  Lord,  the  spiritual 
perception  becomes  clearer,  and  is  more  free  from  the 
clouds  either  of  prejudice  or  partiality.     It  is  as  little 
the  office  of  charity  to  flatter  as  to  offend.     To  en- 
courage  with   the  warmth   of  approbation   what  is 
good,  and  calmly,  but  firmly,  to  oppose  what  is  evil, 
are  equally  consistent  with  the  character  of  genuine 
benevolence.     Among  the  religious  acquaintances  we 
form,  we  shall  sometimes   find  ourselves  much  disap- 
pointed in  our  expectations  of  congeniality  of  dispo- 
sition, and  sometimes  deeply  deceived  in  our  judgment 
of  character.     As  the  spiritual   affections  will  grow 
stronger  towards  every  apparent  degree  of  increasing 
goodness  in  our  friend  or  neighbor,  so  will  they  weaken 
8 


74  DISSBRTATI0N3    ON 

on  its  apparent  decline.  In  forming  an  estimate  of 
the  character  of  others,  we  should  endeavor  to  judge 
calmly,  conscientiously,  justly,  and  even  generously, 
without  being  swayed  by  partiality  on  the  one  hand, 
or  resentment  on  the  other.  But  still  the  most  right- 
eous human  judgment  can  only  judge  by  appearances. 
No  one  can  know  the  interior  state  or  ruling  motives 
of  another.  It  is  the  province  of  the  Lord  alone  to 
know  the  thoughts,  and  the  most  secret  intentions  of 
the  heart.  Suppose,  then,  a  friend,  to  whom  our  at- 
tachment has  been  firm  for  years,  should  discover 
principles  that  we  never  suspected,  principles  of  deci- 
dedly evil  tendency,  and  a  conduct  that  we  cannot  but 
think  irreconcilable  with  the  professions  that  won  our 
regard  ;  it  is  surely,  in  such  a  case,  both  just  and  ra- 
tional to  lessen  our  intimacy,  though  this  should  be 
done  gradually,  and  with  a  cautious  and  almost  unwil- 
ling scrutiny ;  but  the  circumstances  indicative  of  a 
change  being  repeatedly  and  clearly  proved,  and 
being  such  as  cannot  consist  with  our  former  good 
opinion,  we  are  at  liberty  to  be  more  distant ;  to  advise 
when  we  can ;  and  to  hope  always,  even  to  the  end  ; 
since  the  case,  whatever  it  may  be,  is  in  the  hands  of 
Providence.  Let  us  not  attempt  to  give  a  false  gloss 
to  what  is  manifestly  wrong,  still  less  let  us  delight  to 
dwell  on  a  subject  of  real  regret  which  we  cannot  re- 
lieve. In  a  confidential  conversation  we  must  not 
prevaricate,  but  there  is  no  occasion  to  anticipate  the 
censure  of  the  world,  or  to  add  to  its  severity.  The 
mind  may  take  its  own  distinct  views,  and  act  accord- 
ingly, but,  except  with  those  friends  who  participate 
in  our  regret,  and  who  maintain  the  same  tenor  of 
good  will,  there  is  much  eligible  safety  in  silence. 


THE   BKGKITERATE    LIFE,  Y5 

Charity  will  ever  be  kept  alive  and  active  by  a  deep 
and  habitual  sense  of  our  own  imperfections  ;  and 
mercy  is  the  aspect  of  charity  towards  the  imper- 
fections of  others.  Although  we  cannot  but  retire 
from  the  man  who  makes  religion  a  stalking  horse,  we 
may  nevertheless  indulge  the  hope  that  there  may  be 
some  spark  of  vital  essence  even  in  so  crude  a  form, 
and  that  the  professor  who  is  so  religious  in  word  will 
at  length  out-talk  himself,  and  be  ashamed,  in  some 
silent  hour,  of  a  mimicry  from  which  he  can  derive 
no  substantial  good.  Charity  can  never  live  with 
false  pretence.  It  will  not  cast  its  pearls  before  swine, 
neither  will  it  give  that  which  is  holy  to  the  dogs.  It 
will  offer  its  more  genuine  and  purer  principles  only 
when  this  can  be  done  with  the  promise  of  success. 
It  will  consider  what  methods  are  best  suited,  and  may 
be  most  successfully  adopted,  to  promote  general  and 
individual  good  consistently  with  the  laws  of  harmony 
and  peace,  with  which  it  delights  to  dwell. 


A  Note  on  the    Difference    between  the  Old  and  the  Kew  Command- 
ment of  Charity. 

The  law  which  is  commonly  cited  as  prescribing 
the  Christian  principle  of  charity  is  this,  "  Thou  shalt 
love  thy  neighbor  as  thyself.''^  This  law  is  found  in 
the  Old  Testament  (Lev.  xix.,  18),  and  is  cited  by  the 
Lord  in  the  New,  and  therefore  it  is  commonly,  but 
erroneously,  supposed  to  be  the  only  Christian  law  of 
charity  or  love  to  the  neighbor  ;  and,even  Dr.  Paley 
is  found  to  have  labored  under  this  mistake.  But  the 
truth  is,  that  it  is  the  Jeioish  law  of  charity  rather  than 
the  Christian,  and  although  this  may  be  the  law  which 


^g  DISSERTATIONS    ON 

the  Christian  is  allowed  to  act  upon  so  long  as  he  re- 
mains an  external  member  of  the  church,  and  although 
it  is  tolerated  in  accommodation  to  Christian  imper- 
fection, yet  the  proper  Christian  law  of  charity  is  in 
effect  this,  "  Thou  shalt  love  thy  neighbor  more  than 
thyself."  This  is  plain  from  the  Lord's  words  :  "  A 
new  commandment  I  give  unto  you,  that  ye  love  one 
another;  as  I  have  loved  you,  that  ye  also  love  one 
another."  (John  xiii.,  34.)  Kow  that  the  Lord  loved 
mankind  more  than  himself  is  evident,  since,  in  a 
selfish  sense,  it  is  impossible  for  him  to  love  himself  at 
all.  That  the  Lord  meant  his  new  commandment  to 
be  understood  in  this  sense  is  plain  from  his  comparing 
his  giving  his  own  life  a  ransom  for  many,  to  a  man's 
laying  down  his  life  for  his  friends,  in  which  case  the 
love  of  another  more  than  self  is  clearly  exemplified. 
It  also  appears  from  his  saying,  that  he  came  not  to  be 
ministered  unto  but  to  minister;  and  likewise  from 
his  presenting  his  own  example  to  us  in  connection 
with  his  precept,  "  let  him  that  is  greatest  among  you 
be  as  he  that  doth  serve,"  for  he  adds,  "  I  am  among 
you  as  he  that  serveth."  That  Paul  so  understood  the 
Christian  doctrine  of  charity  in  act,  appears  from  his 
saying  to  the  elders  of  the  church  at  Ephesus,  ''  La- 
boring with  your  hands,  ye  ought  to  support  the  weak, 
and  to  remember  the  words  of  the  Lord  Jesus,  how  he 
said,  it  is  more  hlessed  to  give  than  to  receive."  (Acts 
XX.,  35.)  If  the  above  were  not  the  true  sense  of  the 
command  to  Christians  to  love  one  another  as  the 
Lord  loved  them  ;  if  the  "  neio  commandment "  did 
not  imply  that  the  neighbor  was  to  be  loved  more  than 
self,  it  would  not  be  a  new  commandment  at  all.  It 
would  be  precisely  the  same  that  was  given  to  the 


THE    REGKKERATE    LIFE.  Y7 

Israelites  in  the  Old  Testament.  It  would  be  the  law 
which  came  by  Moses,  and  therefore  would  not,  as 
coming  from  Jesus,  be  with  any  truth  or  propriety,  a 
new  commandment.  Indeed,  when  it  is  duly  consid- 
ered that  "  God  is  love,"  it  must  be  concluded  that 
man  can  only  become  a  likeness  of  God  when  he  re- 
sembles Him  in  loving  his  neighbor  more  than  him- 
self; since  Infinite  Love  has  no  selfish  ends  in  view  in 
any  of  its  activities. 

In  order  to  comprehend  rightly,  and  thence  to  apply 
faithfully,  the  law  of  Christian  charity,  it  must  be 
borne  in  mind  that  the  Lord,  in  deciding  that  the 
Samaritan  who  did  good  to  the  wounded  man,  was 
neighbor  to  him,  and  not  the  Levite  and  the  priest 
who  refused  to  do  good,  has  at  the  same  time  decided 
that  the  neighbor,  whom  we  are  to  love  more  than 
ourselves,  is  the  good  man  who  is  spiritually  akin  to 
us;  for  in  giving  His  commands  to  us  to  act  like 
Christians,  the  Lord  assumes  that  we  are  already  His 
sincere  disciples.  In  its  strictest  sense,  and  in  the 
strictest  conformity  with  the  Lord's  intention,  the 
command,  to  love  the  neighbor  more  than  self,  is  to 
be  understood  in  such  a  sense  as  is  sure  to  be  affixed 
to  it  by  real  members  of  the  church  in  their  dealings 
with  each  other ;  and  it  is  in  the  church  in  heaven 
that  the  command  is  perpetually  found  in  full  and 
blessed  activity.  Ko  one  there,  while  acting  upon 
the  Lord's  words  cited  by  Paul,  can  possibly  give  too 
much,  because  he  will  find  no  one  who  can  possibly  be 
induced  to  receive  too  much,  and  without  receiving, 
there  can  obviously  be  no  actual  giving.  In  the  truly 
Christian  community,  the  "  too  much"  will  be  viewed 
in  the  same  light  by  all.  It  will  be  defined  according 
8* 


Y3  DISSERTATIONS    OS 

to  Christian  principles,  and  the  Lord's  example  ;  and 
therefore  the  law  will  be  in  operation  with  the  fullest 
benefit,  and  without  any  possibility  of  mischief.    Is 
it  objected,  "  If  the  good  only  are  the  neighbor  who 
is  to  be  loved,  then  the  precept  to  love  the  neighbor 
does  not   apply  to  the  wicked  ? "    It  is   answered, 
Certainly  not.    If  those  with  whom  we  are  acting  are 
in  any  accordance  with  goodness,  however  external ; 
or,  if  we  are  altogether  ignorant  of  their  character, 
we  are  to  assume  that  they  are  good,  using  however, 
in  the  latter  case,  some  degree  of  caution  and  reserve. 
The  law  of  charity  as  respects  the  wicked  is  given  by 
the  Lord  when  he  says,  "  Love  your  enemies ;  bless 
them  that  curse  you  ;  do  good  to  them  that  hate  you ; 
and  pray  for  them  that  despitefully  use  you  and  per- 
secute you."    The  regenerate  man  accounts   all  as 
friends  and  neighbors  who  resemble   his  heavenly 
Friend,  even  the  Lord,  who  is  nearer  to  him  than  any 
creature  can  be ;    and  he  accounts  those  as  enemies 
who,  by  an  evil  life,  are   "  the  enemies  of  the  cross  of 
Christ," — that  is,  who,  by  their  bad  example,  while 
they  call  themselves  Christians,  encourage  the  neglect 
of  that  essential  Christian  doctrine,  that  we  are  to 
follow  the  Lord's  example,  spiritually  understood,  and 
take  up  our  cross  and  follow  Him,  and  "  die  daily " 
unto  sin  for  His  sake.     "  I  am  crucified  with  Christ," 
says  Paul,  for  "  they  that  are  Christ's  have  crucified 
the  flesh  with  the  affections  and  lusts."    The  regen- 
erate man  sees  nothing  really  desu-able  in  the  world, 
but  to  be  employed  in  furthering  the  divine  purposes, 
and  all  who  are  willing  to  do  this  are  friendly  to  his 
ruling  desire,  and  thus  to  himself;  and  all  who  are 
opposed  to  the  divine  purposes  are  inimical  to  his 


THE    REGENERATE    LIFE.  ^9 

ruling  desire,  and  thus  to  himself.  Tlie  former  he 
loves  by  desiring  that  they  may  grow  better  and  bet- 
ter, and  thus  happier  and  happier  ;  and  this  he  desires 
to  promote  directly  and  indirectly.  The  latter  (his 
enemies)  he  loves  by  desiring  that  they  may  turn  from 
evil  to  good,  and  thus  from  misery  to  happiness ;  and 
he  delights  in  promoting  such  a  change  as  far  as  lies 
in  his  power.  Hence  there  may  be  many  external 
acts  of  beneficence  which  he  may  do  to  the  former, 
but  which  he  cannot  do  to  the  latter,  because  his  so 
doing  would  be  opposed  to  his  desire  for  their  reforma- 
tion, being  calculated  to  hinder  it — because  the  en- 
couragement of  the  wicked  is  the  encouragement  of 
their  wickedness.  Our  Lord  makes  this  distinction 
when  he  says,  on  the  same  occasion,  in  His  sermon  on 
the  mount,  "  Give  to  him  that  asketh  thee,"  and 
"  Give  not  that  which  is  holy  unto  the  dogs  ;  " — that 
is,  "present  your  treasures  of  divine  truth  to  those 
who  are  receptive  of  them,  but  not  to  those  who  reject 
them ; "  and  the  reason  assigned  is,  because  the  latter 
would  only  be  injured  by  such  gifts,  by  being  led 
thereby  to  add  to  their  own  condemnation. 

It  will  be  seen,  on  reference  to  the  passage  (Mat- 
thew V.  43),  that  while  the  Israelite  was  only  required 
to  love  his  neighbor  as  himself,  he  was,  at  the  same 
time,  allowed  to  hate  his  enemies  ;  but  when  the  time 
had  come  for  the  ^^neiu  commandment,"  the  man  of 
the  church,  in  receiving  it,  was  also  commanded  to 
love  his  enemies ;  and  it  appears  quite  plain,  that  to 
love  our  enemies  involves  the  capability  of  loving  our 
neighbor  more  than  ourselves.  That  the  Christian 
church  has  lapsed  from  Christian  charity  is  evident 
from  the  fact  of  its  having  gone  back  to  Jewish  charity, 


30  DISSERTATIONS   OR 

while  it  remains,  at  the  same  time,  universally  igno- 
rant of  that  very  remarkable  fact.  Doubtless,  in  this 
universal  ignorance,  embracing  all  the  established 
clergy,  and  those  educated  at  the  universities,  who 
derive  their  ideas  of  charity  from  Dr.  Paley's  work  on 
Moral  Philosophy,  we  may  see  the  wisdom  of  the 
Divine  Foreknowledge  and  Providence,  in  providing 
that  the  new  commandment  should  be  couched  in 
somewhat  indefinite  terms,  so  that  those  who  icould 
not  practice  the  charity  of  the  Neiu  Testament,  might 
fall  back  upon  that  of  the  Old.  There  is  no  saying 
what  might  have  been  the  effect  upon  external  minds, 
if  the  Lord,  in  giving  his  neio  commandment,  had  said 
plainly,  "  Thou  shalt  love  thy  neighbor  more  than 
thyself" — for  such  minds  are  even  found  frequently 
expressing  a  doubt  whether  it  be  possible  to  love  their 
neighbor  as  themselves. 

In  the  foregoing  observations,  the  precept  of  loving 
the  neighbor  has  been  called  the  precept  of  charity, 
because,  although  abstractedly  charity  is  the  love  of 
goodness,  it  is  also  the  love  of  doing  good  thence  de- 
rived ;  for  no  one  can  have  the  former  love  except  in 
a  state  of  endeavor  towards  its  proper  activity — that 
of  doing  good  ;  and  the  love  of  doing  good  is  coinci- 
dent with  the  love  of  the  neighbor.  "  By  this  we 
know  that  we  love  the  children  of  God,  when  we  love 
God,  and  keep  his  commandments,  for  this  is  the  love 
of  God,  that  we  keep  his  commandments.  (1st  John, 
V.  2,  3. 

The  practice  of  the  precept  of  Christian  charity  co- 
incides with  the  just  and  judicious  a^^plication  of  that 
precept  emphatically  called  the  "  Golden  Rule ;  "  a 
note,  therefore,  on  this  subject  is  inserted,  and  next 


THE    REQENERATE    LIFE.  31 

follows.  The  same  general  principle  applies  to  the 
carrying  out  of  both  precepts,  namelj,  to  consider  in 
what  manner  they  would  be  in  operation  in  a  truly 
Christian  state  of  society,  and  to  apply  them  accord- 
ingly, regardless  of  the  unreasonable  wishes  of  indi- 
viduals who  are  in  a  different  state  from  that  assumed. 
The  laws  of  divine  truth  are  immutable,  and  are  not 
to  be  bent,  and  thus  misapplied  and  perverted,  be- 
cause there  are  individuals  in  the  world  who  will  not 
submit  to  be  regulated  by  a  just  interpretation  of 
them. 


A  Note  on  the  Right  Application  of  the  Golden  Rule. 

"  Whatsoever  ye  would  that  men  should  do  to  you, 
do  ye  even  so  to  them ;  for  this  is  the  law  and  the 
prophets."  It  will  be  observed  that  the  form  in  which 
this  rule  of  life  is  enacted  is  positive,  and  not  merely 
negative,  and  yet  it  is  seldom  acted  upon,  if  ever^ 
amongst  Christians,  except  negatively.  This  is  the 
whole  of  the  benefit  which  they  appear  disposed  to 
derive  from  its  application,  and,  therefore,  the  proper 
way  in  which  this  positive  enactment  is  to  be  carried 
into  effect,  has,  perhaps,  never  been  inquired  into  for 
many  ages.  Dr.  Paley  cites  it  in  his  Moral  Philoso- 
phy, which  is  professedly  founded  on  the  New  Testa- 
ment, but  he  says  not  a  word  concerning  the  proper 
mode  of  its  operation.  Christians  read  and  practice 
this  rule,  so  far  as  it  is  practiced  at  all,  as  if  it  had 
been  written,  "  Whatsoever  ye  would  that  men  should 
[not]  do  to  you,  do  [not]  ye  even  so  to  them."  There 
is  no  difficulty  in  acting  upon  the  law  thus  negatively 
modified.    Evil  is  known  to  be  evil ;  and  every  one 


82  DISSERTATIONS  ON 

can  "  cease  to  do  evil ; "  but  every  Christian  ought 
also  to  desire  to  "  learn  to  do  v^elV  He  should  not 
merely  be  a  negative,  but  also  a  positive  disciple  and 
follower  of  his  Lord.  A  Christian  of  this  character 
will  earnestly  inquire  how  he  is  to  act  upon  the  golden 
rule  as  a  positive  enactment.  Perhaps  he  will  say, 
"  If  I  wanted  money  to  embark  in  a  business  attended 
with  risk,  I  should  like  another  to  lend  it  to  me  with- 
out security ;  ought  not  I,  then,  to  be  willing  to  incur 
a  similar  risk? "  To  this  it  is  answered,  that  the  ques- 
tion proves  that  the  inquirer  is  unacquainted  with  the 
right  application  of  the  rule ;  he  is  unaware  that  the 
rule  was  given  to  be  acted  upon  by  real  members  of 
the  church  in  their  dealings  with  each  other,  and,  of 
course,  upon  Christian  principles,  and  consequently 
that,  under  such  circumstances,  every  selfish  wish, 
such  as  that  implied  in  the  supposed  question,  is  alto- 
gether excluded.  The  same  rule  applies  here  as  that 
which  was  pointed  out  in  the  note  on  Christian  charity. 
The  Christian  precept  of  charity  was  given  for  the 
church  to  act  upon,  and  could  not  be  expected  to  be 
acted  upon  by  those  who  are  not  of  the  church  ;  and 
all  true  members  of  the  church,  inasmuch  as  they  al- 
together abjure  selfishness,  both  of  principle  and 
practice,  would  not  allow  the  selfish  wishes  of  merely 
natural  men  to  be  any  rule  for  them,  in  carrying  the 
divine  precepts  into  their  life  and  conduct-  To  carry 
out  the  principle  of  charity  according  to  the  dictates 
of  those  who  are  strangers  to  charity,  would  be  like 
acting  upon  a  heavenly  principle  under  the  direction 
of  evil  spirits.  Selfish  men,  amongst  each  other,  could 
not  possibly  act  upon  the  golden  rule.  It  is  utterly 
incompatible  with  selfish  principles,  which,  therefore, 


THK    REGENERATE    LIFE.  83 

in  the  estimate  of  a  Christian  must  be  wholly  excluded. 
The  Christian  precept  and  princijole  of  charity  is, 
"  Thou  shalt  love  thy  neighbor  as  the  Lord  loves  thee, 
and  consequently  more  than  thyself; "  the  rule  of 
practice^  whereby  this  principle  is  to  be  carried  into 
effect,  is  that  which  we  are  now  considering,  and  is 
commonly  called,  for  its  obvious  excellence,  "  The 
Golden  Rule."  Tliis  rule  may  be  thus  paraphrased  in 
perfect  consistency  with  its  intended  application : — 
"  Whatsoever  ye  \as  spiritual  men]  would  that  [spirit- 
uat]  men  should  do  to  you,  do  ye  even  so  to  them," 
Since  nothing  contrary  to  the  true  Christian  principle, 
"  It  is  more  blessed  to  give  than  to  receive,"  otight  to 
be  desired,  and  consequently,  nothing  purely  selfish, 
so  also  nothing  but  what  agrees  with  Christian  princi- 
ples and  practice,  and  is  promotive  of  them  in  others, 
ought  to  be  done  or  granted.  To  anticipate  another's 
selfish  wish,  and  to  gratify  it,  would  be  to  encourage 
and  foster  those  principles  which  exclude  from  the 
kingdom  of  heaven.  This  certainly  can  be  no  part  of 
the  duty  of  a  Christian,  and  consequently  could  not 
have  been  included  in  the  enactment  of  the  Golden 
Rule,  A  spiritual  man  would  not  desire  to  risk  an- 
other's property  in  business ;  and  therefore  it  is  not 
any  part  of  a  spiritual  man's  duty,  according  to  the 
Golden  Rule,  to  incur  that  risk.  Nevertheless  the 
risk  may  be  incurred  from  j-jcrsonal  love ;  but  then  it 
is  not  incurred  under  any  rule  of  duty,  but  under  the 
influence  of  a  personal  preference.  It  may  indeed, 
in  particular  cases,  be  incurred  under  a  rule  of  duty  ; 
but  then  this  rule  can  only  be  that  of  seeking,  in  the 
first  place,  the  kingdom  of  God  and  His  righteousness ; 
in  other  words,  because  such  a  proceeding  is  rationally 


34  DISSERTATIONS    ON 

seen,  and  conscientiously  felt,  to  be  in  some  way  con- 
nected with  the  duty  of  pursuing  eternal  ends  in  the 
first  place,  and  of  regarding  temporal  advantages  as 
only  secondary,  and  as  merely  instrumental  to  those 
ends.  But  such  cases  are  exceptions  to  the  general 
rule. 

It  is  worthy  of  remark,  that  the  Lord  prefaced  the 
"  Golden  Rule  "  with  the  word,  "  Therefore^  what- 
soever," &c.,  implying  that  it  was  a  deduction  from 
the  principles  previously  laid  down.  He  had  previ- 
ously said,  "  Ask  and  it  shall  be  given  you,"  and  to 
show  that  the  Father  of  Mercies  would  give  to  His 
creatures  whatever  wasyor  their  good^  and  that  only, 
— that  He  would  "  give  good  things  to  them  that  ask 
Him," — He  had  instanced  the  example  of  human 
fathers  who,  although  evil,  "  laiow  how  to  give  good 
gifts  unto  their  children."  From  these  premises  He 
deduced  the  necessity  and  reasonableness  of  acting 
upon  the  golden  rule.  The  inference  appears  to  be 
this :  As  God  will  only  grant  our  request  when  that 
which  we  ask  is  for  our  good,  and  according  to  His 
revealed  will,  so  His  servants  should  give  and  do  to 
others  those  things  only  which  are  for  their  real  good ; 
and,  of  consequence,  that  as  the  Lord  withholds  when 
that  which  is  asked  would  be  injurious,  so  His  ser- 
vants should  disregard  wishes  which  ought  not  to  be 
indulged. 

It  is  not  diflficult  to  distinguish  cases  where  it  is  for 
the  real  benefit  of  a  necessitous  individual  to  give  to 
him  that  which  he  needs,  and  consequently  to  see  that 
such  giving  would  be  an  exercise  of  true  and  enlight- 
ened charity.  In  all  such  cases,  the  obligation  of 
the  Golden  Rule  is  coeval  with  such  a  perception. 


THE    REGENERATE    LIFE.  85 

Whenever  an  individual  needing  assistance  entertains 
such  a  perception  of  the  duty  and  benefit  of  extending 
it  to  himself,  he  may  justifiably  indulge  a  wish  to  re- 
ceive it ;  and  another,  having  a  similar  perception, 
and  being  competent  to  meet  and  gratify  such  a  wish, 
he  is  in  duty  bound  to  extend  the  required  aid.  In 
every  case  of  the  right  application  of,  and  acting  upon, 
the  Golden  Rule,  it  may  be  truly  said,  that  such  prac- 
tical charity  is  twice  blest ;  it  blesses  him  that  gives, 
and  him  that  receives-  Indeed,  it  does  more, — it 
blesses  not  only  for  time,  but  for  eternity.  The  giver 
gives  under  an  influence  from  heaven,  and  is  reward- 
ed with  a  sense  of  heavenly  happiness,  and  with  a 
proportionate  inward  spiritual  improvement,  and  this 
makes  his  temporal  ability  to  become  to  him  of  eter- 
nal value;  because,  at  the  same  time  that  he  thanks 
God  for  that  ability,  he  gives  to  Him  the  praise  of  the 
disposition  to  use  it  aright.  On  the  other  hand,  the 
receiver  rejoices  in  the  happiness  of  the  giver  in 
having  such  a  disposition,  and  such  a  present  and 
prospective  reward ;  he  thanks  God  as  the  prime 
Mover  and  Spring  of  all  good,  and  he  is  grateful  to 
the  human  instrument  of  his  bounty ;  and  thus  piety 
and  gratitude  convert  the  earthly  acquisition  into  a 
means  of  eternal  good. 

Whatever  needful  restraints  prudence  may  lay  upon 
the  benevolent  mind,  in  acting  upon  the  golden  rule, 
in  a  world  where  Christian  precepts  are  commonly  en- 
forced by  individuals  with  infinitely  more  rigor  upon 
others  than  themselves,  it  is  no  small  consolation  that 
we  are  hastening  to  a  world  where  they  can  be  acted 
upon  spontaneously,  without  calculation,  and  with 
unmixed  benefit.  Christian  principles  are  here  com- 
9 


g0  DISSKSTATIOHS  OM 

monly  referred  to  more  as  the  rule  and  measure  to 
determine  what  is  to  be  expected /Votti  others,  than  as 
a  rule  of  conduct  towards  othei's ;  and,  perhaps,  if  it 
were  not  for  this  reference,  they  might  become  alto- 
gether forgotten  and  obsolete,  both  in  theory  and  in 
practice.  But,  in  heaven,  the  divine  precepts  are 
never  adverted  to  but  as  measuring  what  ought  to  be 
done  for  the  good  and  happiness  of  others ;  and  no 
one  there  can  be  under  any  necessity  to  watch  for,  and 
guard  against,  the  selfish  wish,  either  in  himself  or  in 
others.  Every  truly  good  man  will,  therefore,  in  his 
preparation  for  heaven,  be  in  the  earnest  desire  evi- 
denced in  the  generous,  and  yet  prudent,  endeavor  to 
do  all  the  good  he  can  to  others  spiritually,  and,  as 
far  as  he  deems  consistent  with  this,  to  promote  their 
temporal  wishes  and  interests  likewise ;  and  in  deter- 
mining this  latter  point  he  will  not  deceive  himself, 
and  dignify  selfish  dictates  with  the  title  of  wisdom, 
but  he  will  be  guided  by  the  dictates  of  a  good  con- 
science, and  a  judgment  guided  by  the  Word,  and  by 
experience,  and  enlightened  from  heaven. 


A  Note  Concerning  Utes. 

Since  the  New  Jerusalem  Church  is  to  become  a 
celestial  church,  and  since  the  essential  character  of  a 
celestial  church  is  the  love  of  uses  grounded  in  the 
love  of  the  Lord  above  all  things,  it  is  expedient  to 
introduce  a  few  remarks  concerning  the  Nature  of 
Uses,  and  the  states  of  mind  which  the  man  of  the 
church  is  likely  to  pass  through  in  connection  with 
their  performance. 


TH«    BESEKSRATB   LIFE.  QY 

The  following  passages  from  the  treatise  appended 
to  "The  Apocalypse  Explained,"*  are  worthy  of  the 
deepest  attention. 

"  By  Uses  are  meant  the  uses  of  every  function, 
which  relates  to  man's  oflSce,  study  and  employment ; 
these  uses  are  essentially  good  works  in  the  sight  of 
the  Lord." 

"  So  far  as  a  man  is  in  the  love  of  use,  so  far  he  is 
in  the  love  of  the  Lord  and  his  neighbor,  and  is  a 
man.  By  loving  the  Lord  is  meant  to  do  uses  from 
Him,  and  for  the  sake  of  Him ;  by  loving  the  neighbor 
is  meant  to  do  uses  to  the  church,  to  a  man's  country, 
to  human  society,  and  to  a  fellow-citizen.  By  being 
a  man  is  meant  to  do  uses  to  the  neighbor  for  the 
Lord's  sake.  No  one  can  love  the  Lord  in  any  other 
way  than  by  doing  uses.  To  love  the  Lord  as  a  per- 
son, without  loving  uses,  is  to  love  the  Lord  from  self, 
which  is  not  to  love ;  neither  can  the  neighbor  be  loved 
otherwise  than  by  uses  which  relate  to  every  man's 
office.  "When  with  priests,  rulers,  traders,  laborers, 
and  servants,  there  prevails  fidelity,  rectitude,  sinceri- 
ty, justice,  and  zeal,  there  exists  the  love  of  their  re- 
spective uses  from  the  Lord,  and  from  Him  they  have 
the  love  of  their  neighbor,  in  the  extended  and  in  the 
limited  sense.  Thus  it  is  evident  that  by  loving  the 
Lord  is  meant  to  do  uses  from  Him  as  their  Source, 
and  by  loving  the  neighbor  is  meant  to  do  uses  to 
Him  as  the  object  of  their  direction,  and  that  these 
uses  ought  to  be  done  for  the  sake  of  the  neighbor,  of 
the  use,  and  of  the  Lord.  Thus  love  returns  to  Him 
who  is  its  source,  by  means  of  love  to  the  neighbor 

*  Volume  VI.  pp.  34G— 365. 


gg  DISSERTATIONS    ON 

who  is  its  object,  and  love  is  continually  going  and 
returning  by  deeds,  which  are  uses.  And  since  to 
love  is  to  do,  if  love  be  not  done,  it  ceases  to  be  love  ; 
for  what  is  done  is  its  effected  end,  and  is  that  in 
which  it  exists.  Affection  alone,  in  itself,  is  not  any 
thing ;  but  it  becomes  something  by  being  in  use,  that 
is,  in  an  act  which,  in  its  essence,  is  affection.  The 
affection  of  use  before  it  is  brought  into  act  is  nothing 
more  than  a  mere  idea." 

"  Love  to  the  Lord  involves  uses  as  to  their  Source, 
and  love  towards  the  neighbor  involves  uses  in  regard 
to  their  subject.  There  are  three  degrees  of  affections 
and  of  uses." 

"  Man  is  not  of  a  sound  mind  unless  use  be  his 
affection  or  occupation.  So  far  as  man  is  in  the  love 
of  use,  so  far  he  is  in  the  Lord,  in  the  church,  and  in 
heaven.  By  combat  against  evils,  those  things  are 
dissipated  which  obsess  the  interiors,  and  thus  the 
spiritual  mind  is  opened,  by  which  the  Lord  enters 
into  man's  natural  mind,  and  disposeth  it  to  do  spirit- 
ual uses,  which,  in  outward  appearance,  are  natural 
uses  ;  and  to  no  others  can  the  Lord  give  to  love  Him 
above  all  things,  and  the  neighbor  as  themselves.  If 
by  combat  against  evils  as  sins  man  hath  procured  to 
himself  any  thing  spiritual  in  the  world,  be  it  ever  so 
small,  he  is  saved,  and  his  uses  grow  afterwards  like 
a  grain  of  mustard  seed  into  a  tree." 

"  The  spirit  of  man,  in  itself,  is  nothing  but  affec- 
tion ;  and  hence  after  death  he  becomes  an  affection 
of  use,  if  he  becomes  an  angel  of  heaven." 

"  The  reason  why  every  man  hath  eternal  life  ac- 
cording to  his  affection  of  use,  is,  because  that  affec- 
tion is  the  man  himself,  and  hence  such  as  it  is,  such 


THE    REOENEBATK    LIFE.  g9 

is  the  man.  There  is  a  spiritual,  and  also  a  natural 
affection  of  use ;  both  are  alike  in  the  external  form, 
but  in  their  internal  form  they  are  different.  The 
spiritual  affection  of  use  is  for  the  sake  of  the  Lord  and 
the  neighbor  as  ends,  and  gives  heaven  to  man ;  but 
the  natural  affection  of  use  (whence  come  evil  uses) 
is  solely  for  the  sake  of  honor  or  gain,  and  gives  hell 
to  man.  In  the  spiritual  world  uses  are  stripped 
naked,  and  it  is  revealed  from  what  origin  they  are. 
They  who  have  loved  themselves  and  th-e  world  above 
all  things,  and  have  not  applied  their  minds  to  uses, 
except  for  the  sake  of  honor  and  gain,  and  have  pre- 
ferred the  delights  of  the  body  to  those  of  the  soul, 
after  death  think  insanely,  except  while  they  are  en- 
gaged in  compulsory  employments  in  hell." 

In  addition  to  these  lucid  statements,  nothing  need 
be  said  concerning  the  nature  of  uses.  Every  sincere 
Kew- Churchman  must  estimate  the  privilege  of  per- 
forming uses  according  to  his  ability  and  opportunity. 
Besides  the  uses  of  a  person's  station  in  life,  there  are 
also  uses  which  are  more  a  matter  of  voluntary  choice, 
such  as  civil,  political,  and  religious  uses  of  a  general 
kind,  and  to  which  a  man  is  impelled  by  the  love  of 
his  country,  his  fellow-citizens,  and  fellow-Christians. 
Social  uses  are  here  omitted,  because  in  several  of  the 
Dissertations  the  discussion  of  them  is  included. 

When  we  are  engaged  with  others  in  the  perform- 
ance of  these  uses,  we  naturally  endeavor  to  lead  them 
to  adopt  that  opinion,  or  that  mode  of  acting,  which 
we  ourselves  consider  to  be  the  best.  Now,  it  is  not 
always  considered  that  there  is  present  in  all  such  en- 
deavors, necessarily,  a  strong  inherent  principle  of  the 
natural  man.  Were  this  duly  borne  in  mind,  it  would 
9* 


90  OISSEBTATIOKS    OK 

not  be  so  generally  taken  for  granted  that  our  motives 
are  ^perfectly  pure,  or  that  our  strong  convictions  of 
being  in  the  right  are  altogether  to  be  relied  on.  This 
principle  is,  the  desire  that  others  may  resemhle  our- 
selves. It  is  inscribed  on  every  human  mind,  and  is 
found  in  greater  or  less  activity  in  all.  It  is  the  sec- 
ondary motive  of  angels  in  their  ministrations — the 
primary  motive  being  pure  love  ;  and  it  is  the  pri- 
•  mary  motive  of  infernal  spirits,  in  the  temptations 
they  induce,  combined  with  the  love  of  rule.  This 
principle  originates  in  the  desire  of  the  Creator  to 
make  His  creatures  like  Himself,  and  is  necessarily 
transferred  to  them  as  a  part  of  that  likeness  into 
which  they  were  created.  If  man  were  without  the 
corresponding  desire  to  render  others  like  himself^  he 
would,  in  a  very  important  particular,  be  unlike  his 
Maker.  Since  this  desire  is  born  with  us,  is  of  the 
natural  man,  and  therefore  is,  by  nature,  in  an  invert- 
ed state.  It  is  a  fallen  inclination  adhering  to  every 
principle  therein,  and  requires  to  be  regenerated.  It 
is  necessary,  therefore,  that  every  well-disposed  mind 
should  vigilantly  guard  against  its  undue  and  disor- 
derly activity.  The  character  of  this  principle  with 
the  regenerate  is  seen  in  the  tender  and  generous 
activity  of  angels,  who  desire  only  to  benefit  man, 
and  not  to  force  a  change  upon  his  character,  nor  to 
deprive  him  of  his  freedom  of  judgment  or  choice; 
and  the  character  of  the  same  principle,  in  its  invert- 
ed state,  as  it  exists  with  the  unregenerate,  is  seen  in 
the  efforts  of  infernals  to  bring  mankind  into  bond- 
age, by  making  them  like  themselves.  It  is  owing  to 
the  inordinate  and  inverted  state  of  this  natural  pro- 
pensity, in  conjunction  with  the  love  of  dominion,  that 


THE    REGENKRATK    LIFE. 


91 


in  civil  and  political  discussions  there  is  manifested 
so  much,  intemperance  of  speech  and  behavior ;  and 
to  the  same  cause  is  to  be  attributed  that  spirit  of 
contention  which,  unhappily,  sometimes  breaks  in 
upon  the  peace  of  religious  societies  and  private  com- 
panies. It  is  too  often  forgotten  by  arguers,  that 
there  are  no  real  sources  of  mental  strength  but  good- 
ness and  truth,  or  virtue  and  prudence,  and  that  the 
violation  of  these  by  vehement  passions,  instead  of 
furthering  the  purpose  in  view,  tends  to  defeat  it  by 
destroying  that  self-possession  which  is  essential  to  the 
exercise  of  vigorous  judgment.  In  states  of  excite- 
ment, objects  no  longer  retain  their  proper  relations 
or  relative  magnitude.  While  that  which  is  advo- 
cated is  seen  by  the  excited  advocate  as  the  greatest 
possible  good,  that  which  is  opposed  is  magnified  into 
the  greatest  possible  evil,  the  truth  being,  perhaps, 
that  the  good  or  the  evil  is  more  of  an  equivocal 
character  than  otherwise,  when  contemplated  by  a 
judicious  and  impartial  observer;  or  indeed  it  may  be 
the  case  that  the  alleged  good  is  mischievous,  and  the 
alleged  evil  beneficial !  If,  in  arguing,  goodness  and 
truth  have  their  full  effect  upon  us,  it  will  be  seen  in  a 
dignity  and  propriety  of  behavior  which  is  best  cal- 
culated to  induce  upon  the  hearer  a  receptive  state  of 
mind ;  but  if  the  natural  desire  to  urge  others  into 
the  resemblance  of  ourselves  predominate,  combined 
with  an  undue  mingling  of  the  self-hood  with  the 
object  in  view,  that  desire  will  display  itself  in  some 
unamiable  and  unengaging  form,  predisposing  those 
who  witness  it  to  undervalue  our  arguments,  and  re- 
ject our  conclusions,  and  furnishing  them,  in  the  over- 
weening confidence  exhibited,  fair  jpriiiiafacie  evidence 


92  DISSEBTATIOKS  ON 

that  our  opinion  is  nothing  more  than  a  hasty  impreg- 
nation of  self-love,  and,  therefore,  most  likely  to  be 
wrong. 

In  performing  uses  within  our  church-society  (if  we 
are  united  with  a  society),  or  in  endeavoring  to  lead 
others  into  the  truth,  however  pure  our  motive,  the 
natural  principle  alluded  to  will  require  a  vigilant 
guard  to  be  placed  over  it.  If  our  opinions  or  coun- 
sels are  not  received,  and  our  uses  appear  to  be  nulli- 
fied by  opposition — perhaps  deemed  by  us  unwise  or 
vexatious — with  what  sort  of  feelings  do  we  meet  our 
disappointment?  If  we  feel  untranquil,  restless, 
somewhat  resentful,  or  "  weary  in  well-doing,"  it  is  a 
proof  that  there  is  too  much  of  the  natural  man  in 
our  activities,  aud  that,  in  proposing  with  some  sin- 
cerity to  benefit  the  Lord's  church,  we  sufier  our 
self-hood  to  mix  itself  up  with  our  efibrts,  even  in  a 
degree  that  would  scarcely  be  justified,  were  it  a 
matter  of  our  own  private  property !  It  will  generally 
happen  that,  in  proportion  as  the  motive  is  pure,  and 
the  above  named  natural  inclination  in  due  subor- 
dination to  the  spiritual  love  of  use,  the  expression  of 
our  sentiments  in  making  a  proposal  will  be  moderate 
and  deferential ;  and  if  not  acceded  to,  the  opposition, 
whether  finally  successful  or  not,  will  be  taken  in  per- 
fectly good  part.  On  the  contrary,  in  proportion  as 
an  opinion  or  proposed  measure  is  dear  to  the  self- 
hood, it  will  be  urged  with  vehemence,  and  perhaps 
in  a  style  and  manner  somewhat  uncourteous  ;  and  if 
defeat  should  follow,  it  will  be  borne  with  evident 
feelings  of  anger  and  mortification.  He  who  is  angry 
with  his  brethren,  regarding  them  with  depreciating 
feelings,  and  especially  if  he  cuts  them  ofi"  as  personal 


THS    REOEKSRATE    LIFE.  93 

enemies,  because  they  cannot  adopt  his  views,  has 
too  little  of  the  love  of  use,  and  too  much  of  the 
spirit  of  tyranny,  in  the  constitution  of  his  motives. 
If,  on  the  other  hand,  success  is  followed  by  an  ap- 
pearance of  contempt  or  displeasure  towards  oppo- 
nents, or  by  indications  of  self-merit  and  self-gratula- 
tion,  whether  observed  by  the  subject  of  them  within 
his  own  breast,  or  outwardly  manifested ;  or  if  there 
is  felt  a  thirst  for  praise,  or  a  forgetfulness  to  refer  the 
meed  of  applause  to  Him  from  whom  alone  both  will 
and  power,  as  well  as  success,  are  derived  ; — in  either 
of  these  cases,  also,  there  is  too  much  of  self  in  the 
springs  of  action,  and  too  little  of  the  Lord. 

Zeal  in  proposing  what  appears  to  be  useful,  may 
be  a  good,  or  it  may  be  otherwise  ;  it  certainly  goes 
into  action  in  a  more  safe  and  genial  manner  in  the 
form  of  diligent  and  calm  perseverance,  united  with 
fortitude  and  patient  good  humor  under  opposition, 
than  when  it  manifests  itself  in  heated  excitement, 
perhaps  even  passing  the  bounds  of  courtesy ;  and  in 
petulant  reproaches  and  expressions  of  disappoint- 
ment when  defeated  in  its  object.  Anxiety  about  the 
success  of  a  proposal  in  which  much  interest  is  felt, 
may  be  necessary  with  some  persons  to  rouse  them  to 
take  any  trouble  about  it,  but  still  it  is  a  mark  of  the 
weakness  of  the  new  will. 

As  purity  of  motive  is  from  above,  so  is  it  combined 
with  an  exactly  proportionate  degree  of  confidence  in 
and  resignation  to  the  Supreme  Disposer.  Even  al- 
though the  celestial  mind  could  foreknow  that  the 
adoption  of  its  views  was  essential  to  the  establish- 
ment or  preservation  of  the  external  church,  having 
begun  its  efforts  under  the  movement  of  the  Divine 


94:  DI8SERTATI0SS   05 

"Will,  it  could  even  then  calmly  view  the  frustration 
of  them  by  the  short-sightedness  or  perverseness  of 
men,  and  say  from  the  heart,  "  Not  my  will,  but  thine 
be  done !  "  Since,  however,  at  the  best,  a  disputed 
view  of  use  has  some  doubt  as  to  its  efficacy  annexed 
to  it,  the  exercise  of  deference  to  the  hand  of  Provi- 
dence, as  guiding  to  the  best  result,  is  no  more  than 
what  is  reasonable  and  becoming  in  such  a  case,  as, 
indeed,  it  is  in  every  other. 

Although  the  true  lover  of  use  may  fail  in  his  ef- 
forts to  introduce  the  truth  to  others,  and  be  without 
any  outward  encouragement  to  perseverance,  he  will 
patiently  pursue  his  course ;  he  will  not  suffer  himself 
to  entertain,  for  a  moment,  contemptuous  or  reproach- 
ful feelings  towards  the  spiritually  blind  and  deaf, 
knowing  that  "  no  man  can  take  any  thing  except  it 
be  given  him  from  above ; "  and  that  all  the  loss  is  to 
the  rejecter  of  the  truth  ;  and  that  a  gain  must  needs 
accrue  to  himself  as  the  offerer  of  it,  so  far  as  his 
motive  is  from  the  Lord.  He  feels  assured  that  if  the 
Lord  does  not  call  some  particular  well-disposed  indi- 
vidual into  His  marvellous  light,  it  is  because  He 
perceives,  that  his  feeble  and  sickly  plant  will  best  be 
kept  in  life  in  the  shade  of  an  obscured  intelligence. 
Entertaining  the  conviction  that  the  Lord  does  all 
things  well,  he  will  more  than  acquiesce  in  the  Divine 
arrangements.  And  as  the  celestial  mind  can  thus 
exclude  self  from  mixing  up  with  its  feelings  of  dis- 
appointment, so,  in  the  event  of  success,  no  feeling 
but  that  of  calm  thankfulness  will  prevail,  united 
with  humble  rejoicing  that  it  has  been  made  the  hon- 
ored instrument  of  use  in  the  hand  of  the  Lord. 

It  remains  to  notice  a  use  which  must  sometimes  be 


THE    RKGENERATK    LIFE,  95 

performed — that  of  questioning  or  reproving,  especi- 
ally publicly,  the  acts  of  those  with  whom  we  are  in 
some  way  connected.  This  duty  is  one  of  a  most 
dangerous  kind,  because  the  influences  of  the  self-hood 
are  so  ready,  in  the  most  subtle  manner,  to  blend 
with,  and  perhaps  to  overpower,  the  purer  motive. 
It  is  not  enough  to  recommend  prayer  and  self-exam- 
ination before  entering  upon  this  duty,  since  these 
acts  will  avail  nothing  if  the  mind  be  already  pre- 
determined as  to  its  course ;  and  it  will  be  no  easy 
matter  to  ascertain,  while  these  acts  of  devotion  are 
going  on,  whether  the  meditated  purpose  has  been 
suspended  to  obtain  more  light  to  discover  mistake  in 
it,  if  any,  or  to  obtain  more  light  merely  to  justify 
and  confirm  it.  If  the  latter  be  the  case,  the  light 
will  be  a  false  light,  but  it  will  be  readily  received  as 
true,  because  it  favors  the  predisposition  of  the  will. 

Happily  there  is  a  guiding  rule  which  may  well  be 
borne  in  mind,  l^o  one  can  safely  enter  upon  the 
duty  of  reproving  except  in  a  state  of  much  calmness 
of  feeling,  mingled  with  some  apprehension  lest  he 
should  give  pain  without  producing  benefit.  Indeed 
the  task  must  be  felt  as  a  painful  one,  for  that  will 
certainly  be  the  case,  if  charity  is  the  ruling  motive. 
But  so  far  as  alacrity  of  mind,  active  excitement,  or 
any  feeling  allied  to  desire,  or  pleasurable  anticipa- 
tion, is  felt  in  the  prospect  of  it,  or  even  if  the  feelings 
are  tumultuous  on  the  occasion,  then  there  is  good 
reason  to  doubt,  at  the  least,  whether  the  love  of  use, 
or  the  gratification  of  the  proprium,  has  most  share  in 
originating  the  proceeding. 

What,  then,  is  to  be  done  on  making  the  humilia- 
ting discovery,  that  self  has  had  too  great  a  share  in 


90  DISSERTATIONS    ON 

forming  the  intention?  Certainly  the  intended  nse 
must  not  be  abandoned,  if  reason  clearly  perceives 
that  ill  effects  would  result  from  silence  being  observ- 
ed ;  but  if  the  meditated  reproof  can  be  seen  as  of 
doubtful  good  effect,  after  a  sincere  effort  has  been 
made  to  discern  and  appreciate  the  merits  of  the  neg- 
ative side  of  the  question,  the  purpose  should  then  be 
entirely  laid  aside.  But  if,  after  the  discovery  of  the 
alloy  in  the  motives,  the  purpose  must,  nevertheless, 
be  proceeded  vnth,  it  should  be  entered  on  with  feel- 
ings of  humiliation,  self-distrust,  and  circumspection, 
and  with  an  earnest  hope  that  divine  guidance  will 
be  vouchsafed  to  bring  the  matter  to  a  beneficial  issue 
without  the  admixture  of  any  circumstances  that  may 
give  occasion  for  subsequent  self-condemnation,  or 
even  regret. 


ON  THE  HAPPINESS  OF   A  STATE  OF  ORDER. 

Were  mankind  fully  convinced  that  the  Supreme 
Being  who  created  them,  can  alone  accomplish  for 
them  the  purpose  for  which  they  were  created, — 
namely,  their  eternal  happiness,  to  begin  on  earth, 
and  to  be  perfected  in  heaven, — they  would  listen  to 
those  laws  which  revelation  has  made  known  to  them 
for  its  attainment,  considering  them  as  laws,  not  to 
deprive  them  of  real  blessings  and  comforts,  but  grad- 
ually to  confer  them  with  everlasting  increase.  In- 
stead of  a  surrender  of  the  mind  and  its  affections  to 
the  divine  laws,  and  of  persevering  in  the  road  which 
the  finger  of  God  has  pointed  out  to  them,  men,  like 
untoward  children,  prefer  to  wander  through  woods 
and    forests,   delighted    with    unknown    tracts,   and 


THE    BEGEMEBATE  LIFE.  9^^ 

exposed  to  briars  and  thorns,  to  the  poisonous  berries 
of  self-love,  and  to  the  envenomed  bite  of  serpents 
and  reptiles  of  the  most  noxious  kind.  Such,  indeed, 
are  the  various  unrestrained  passions,  the  continual 
tormentors  of  those  who,  exceeding  the  just  measure 
of  temperance  in  worldly  enjoyments,  lose  that  sweet 
relish  which  a  moderate  participation  of  them,  under 
the  influence  and  control  of  heavenly  principles,  alone 
can  impart.  It  would  be  as  easy  for  a  tree  to  thrive 
with  its  root  in  the  air,  and  its  branches  in  the  ground, 
as  for  a  man  to  attain  happiness  by  quitting  its  proper 
centre  in  God,  and  by  burying  in  earthly  pursuits  the 
fruit-bearing  blossoms  of  a  mind  organized  for  celes- 
tial contemplation,  and  the  purest  moral  practice. 

Let  us  fancy  for  a  moment  a  small  society  of  truly 
rational  beings,  whose  minds  are  enlightened  from  the 
fountain  of  wisdom  in  the  Divine  Word,  and  who,  in 
the  true  worship  of  the  heart,  love  God  above  all 
things,  in  the  natural,  moral,  and  spiritual  order  in 
which  they  delight  to  move  ;  whose  wants  are  easily 
supplied,  because  they  are  content  with  little  ;  and 
who,  from  a  principle  of  active  goodness,  the  offspring 
of  their  supreme  love  to  their  only  Lord  and  Saviour, 
are  ever  watchful  to  contribute  something  to  promote 
the  well-being  of  their  neighbor ;  who  meet  to  con- 
verse a  little  about  their  worldly  concerns,  and  much 
about  the  enlivening  prospects  of  eternity ;  who  are 
enamored  of  truth,  because  by  truth  they  discover 
those  operations  of  goodness  in  which  they  delight  to 
engage  ;  and  who,  amidst  a  world  far  differently  dis- 
posed, patiently  wait  the  lapse  of  a  few  years,  which 
will  pass  away  as  a  dream,  when,  having  passed  the 
gate  of  death,  they  shall  resuscitate  with  immortal 
10 


98  mSSKRTATIOXS    ON 

youth  in  bodies  not  subject  to  decay,  but  like  the  soul 
or  mind  wbicli  animates  them,  be  more  and  more  per- 
fected to  all  eternity.  In  such  a  society,  envy,  hatred, 
malice,  deceit,  pride,  and  selfishness  could  find  no  ad- 
mittance ;  while  humility,  kindness,  condescension, 
and  every  reciprocal  act  of  genuine  charity,  would  be 
continually  manifested  in  a  variety  of  forms,  having  a 
constant  tendency  to  promote  inward  peace  even  in 
the  bosom  which  is  suffering  from  outward  trials.  In- 
dividually giving  glory  to  God  for  piloting  their 
feeble  barks  through  the  storms  and  tempests  which 
man's  perverted  free  agency  has  brought  on  the  ocean 
of  time,  the  members  of  this  happy  community  would 
pursue  their  destined  course  until  they  are  safely 
landed  on  the  eternal  shores,  where  heavenly  order, 
and  increasing  felicity,  shall  exclusively  occupy  their 
mental  consciousness,  while  the  remembrance  of  the 
evils  and  perils  they  have  passed  will  be  lost  in  sweet 
oblivion. 


ON  SELF-EXAMINATION. 

SELF-examination,  as  practiced  in  the  earlier  stages 
of  regeneration,  is  periodically  performed  as  a  duty 
enforced  by  self-compulsion,  the  expediency  of  which 
is  seen  and  felt,  in  order  that  we  may  discover  our 
latent  and  prevailing  evils,  and  guard  against  the  se- 
duction of  those  false  defences  to  which  the  natural 
mind  will  so  frequently  have  recourse.  Self-examina- 
tion, by  laying  open  our  manifold  imperfections  of 
heart  and  mind,  will  lead  to  humiliation,  and  this  to 
the  adoration  of  the  divine  perfections,  and  to  a  con- 
stant desire  to  imitate  them.     It  is  a  duty  which  the 


THE   BE6EMERATS    LIFE.  99 

doctrinal,  and  also  the  practical  solifidian  will  equally 
be    disposed  to    neglect.      The    doctrinal    solifidian 
will  disregard   it  as  unnecessary  to  salvation ;    and 
the  practical  solifidian  will  omit  it,  because,  although 
he  is  possessed  of  genuine  truth,  he   is  not  sincere- 
ly  desirous    of  uniting    it    with   goodness.     It  is  a 
duty  which  the  merely  natural  mind  thinks  not  of, 
because  its  views   are   continually   verging  to  self- 
elevation.     It  desires  to  become  great,  and  labors  to 
obtain  the  possession  of  a  name  in  the  kingdom  of  this 
world,  and  cannot  endure  the  idea  of  becoming  little 
for  the  sake  of  the  kingdom  of  heaven.    But  as  the 
mind  becomes   more   enlarged  by  spiritual  views,  it 
begins  to  think  less  of  the  world,  and  more  of  heaven  ; 
while  the  instruction  which  it  continually  draws  from 
the  Sacred  Word  enables  it  to  see  more  clearly  in 
what  that  fitness  consists  which,  alone,  can  qualify  for 
the  enjoyment  of  a  future  state  of  happiness, — a  state 
for  which  the  natural  mind,  of  itself,  has  no  relish. 
It  is  the  great  object  of  self-examination,  to  ascertain 
whether  the  state  of  the  affections  is  in  harmony  with 
that  fitness,  or  otherwise  ;  and  the  state  of  the  affec- 
tions can  always  be  known  by  a  comparison   of  the 
thoughts  with  the  requirements  of  true  religion.     As 
the   spiritual  life   advances,  self-examination,  which 
was  at  first  a  duty  periodically  imposed,  and  perhaps 
obeyed  with  some  degree  of  reluctance,  becomes  more 
and  more  a  spontaneous  act,  until  at  length  every 
thought,  and  every  change  in  the  state  of  the  mind,  is 
instantly  submitted  to  investigation,  in  order  to  ascer- 
tain its  agreement,  or  disagreement,  with  the  heavenly 
order.     Every  day  furnishes  a  more  distinct  view  of 
its  occurrences,  and,  as  it  were,  sits  in  judgment  on 


100  DISSERTATIONS    ON 

itself.  The  words  and  actions  of  otliers  do  not  pass 
unobserved  by  the  regenerating  mind,  but  the  minute 
and  severe  scrutiny  is  exclusively  applied  to  its  own 
conduct.  Although  the  motive  and  general  tendency 
of  the  spiritual  mind  be  to  shun  evil  and  to  promote 
good,  its  motives  and  ends  are  so  frequently  inter- 
rupted by  counteracting  principles  in  the  natural 
mind,  that  a  renewed  recurrence  to  the  laws  of  divine 
truth  is  continually  required.  The  love  of  self  and 
the  world,  though  weakened,  are  not  subdued ;  and 
their  influence  is  often  discovered  by  habitual  obser- 
vation, in  a  thousand  subtle  forms.  Nothing  leads  to 
spontaneous  and  habitual  self-examination  so  directly, 
as  the  frequent  and  devout  contemplation  of  the  Lord's 
wonderful  works,  and  the  display  of  His  infinite  good- 
ness and  mercy,  in  the  creation,  redemption,  and 
salvation  of  mankind.  This,  like  letting  in  the  sun's 
rays,  will  discover  to  us  our  dark  spots,  and  while  it 
increases  our  humility,  will  lead  us  to  a  kind  and 
merciful  consideration  of  the  faults  and  imperfections 
of  our  neighbor.* 

ON  THE  LORD'S  PEAYEK. 

Pkayeb  is  communication  or  discourse  with  God ; 
and  in  the  degree  that  we  are  ardent  and  sincere  in 
our  devotion,  it  is  a  kind  of  revelation ;  for  the  affec- 
tions being  laid  open  to  heavenly  influences  by 
devout  prayer,  celestial  light,  as  well  as  heat,  is  com- 
municated from  the  Lord.  "Were  it  not  for  prayer, 
which  brings  us  home  to  God  by  consecrating  the  day 

*  The  reader  is  afTectionately  referred  to  the  "Heads  of  Self-ExazniDation," 
contained  in  Mr.  Mason's  "Help  to  Derotion." 


THE    REGKXKRATE    LIFE.  ][()]^ 

and  the  night  to  His  worship,  we  should  be  lost  in  a 
maze  of  worldly  cares,  anxieties,  and  difficulties 
through  the  day ;  and  our  sleep  would  bring  us  no 
calm  repose,  sweetened  by  the  consciousness  of  Divine 
love  and  care.  In  that  divine  prayer  called  the 
Lord's  Prayer,  we  are  taught  to  acknowledge  the  Lord 
as  the  sole  object  of  our  worship ;  to  revere  His  name 
or  attributes ;  to  desire  the  restoration  of  His  spiritual 
kingdom  within  us ;  to  resign  our  wills  to  His  will  in 
all  His  dispensations,  and  in  every  act  of  His  provi- 
dence, until  earth  shall  become  as  heaven  within  us, 
and  until  the  external  form  of  our  actions  shall  be- 
come one  with  the  internal  spirit  which  rules  them. 
We  are  also  taught  to  desire  that  the  whole  earth,  by 
obedience  to  the  Divine  will,  may  be  brought  to  the 
worship  of  the  Lord,  in  the  harmony  and  peace  of 
heaven.  We  are  taught  to  pray  that  the  Lord  will 
provide  all  things  needful  for  us,  according  to  the 
measure  of  our  manifold  wants,  both  of  a  bodily  and 
spiritual  kind,  as  known  only  to  His  infinite  wisdom ; 
that  we  may  continually  receive  His  forgiving  mercy, 
which  we  cannot  receive  unless  we  act  under  the  gen- 
uine influence  of  it  towards  our  neighbor,  since  the 
heart  that  knows  no  benevolence,  pity,  and  compas- 
sion to  mankind,  shuts  out  the  love  of  God,  which, 
like  the  sun,  always  shines,  but  which  cannot  act  upon 
bodies  that  resist  its  influence.  We  are  taught  to  pray 
to  be  led  out  of  temptation,  by  being  delivered  from 
the  power  of  evil,  and  to  ascribe  our  salvation  and 
fitness  for  heaven  to  the  power  of  the  Lord,  operating 
on  and  with  our  feeble  endeavors,  and  to  whom  alone 
we  are  taught  to  ascribe  all  power  and  glory  forever. 
This  divine  prayer,  while  it  appears  to  be  merely  a 
10* 


j^Q2  DISSERTATIOSS    ON 

compendious  and  simple  form  of  Christian  worship,  is 
so  full  of  divine  and  spiritual  wisdom,  that  there  is 
not  a  single  sentence  in  it  but  what  contains  infini- 
tude ;  nor  can  there  be  any  form  of  true  devotion,  or 
even  a  single  sigh  of  humble  adoration,  or  an  aspira- 
tion of  celestial  ardor  either  with  man  on  earth,  or 
angels  in  heaven,  but  what  proceeds  from,  and  is 
brought  home  to  the  tenor  of,  this  short,  but  infinitely 
perfect  form  of  words. 

n. 

Since  all  the  words,  as  well  as  works  of  our  Lord, 
contain  infinitude  in  them,  eternity  is  inadequate  to 
unfold  them.  This  is  tlie  case  with  the  Lord's  Prayer. 
The  human  mind,  though  finite,  may  nevertheless,  in 
the  contemplation  of  this  divine  prayer,  be  opened 
more  and  more  to  new  views  of  it,  useful  both  for  the 
animating  spirit  of  worship,  and  the  advancing  pro- 
gress of  spiritual  life. 

In  this  prayer  are  contained  seven  distinct  petitions, 
through  which  may  be  traced  the  seven  stages  of  re- 
generation, as  described  in  the  exposition  by  E.  S.  of 
the  spiritual  sense  of  the  six  days  creation,  and  the 
seventh  day  of  rest,  as  mentioned  in  the  first  chapter 
of  Genesis.  It  begins  with  an  acknowledgment  of 
God  ;  for  prior  to  an  acknowledgment  of  God  it  is 
evident  that  no  prayer  can  be  offered.  It  was  in  the 
beginning  that  God  said,  "  Let  there  be  light,  and 
there  was  light."  When  the  darkness  of  practical 
iTubelief  is  dispersed,  and  it  is  seen  that  God  is,  and 
that  He  is  the  rewarder  of  them  that  diligently  seek 
Him,  man  can  oficr  up  the  first  petition  of  this  prayer, 
that  he  may  venerate  his  Creator  in  the  boundless 


THE    REGENERATE    LIFE.  103 

manifestations  of  His  love,  wisdom,  and  power ;  in 
the  second  petition,  that  he  may  live  nnder  their  in- 
fluence, as  the  obedient  subject  of  His  kingdom  ;  in 
the  third,  that  the  will,  as  well  as  the  understanding, 
may  be  submitted  to  the  divine  laws,  so  that,  while 
the  understanding  is  convinced  of  their  excellence, 
the  will  may  affectionately  submit  to  their  control ; 
in  the  fourth,  that  he  may  arrive  at  a  state  of  depend- 
ence, confiding  for  all  things  in  the  Divine  Providence ; 
in  the  fifth,  that  the  law  of  mercy  may  be  exercised 
in  forgiving  offences,  for  he  who  can  freely  exercise 
forgiveness  upon  enlightened  principles,  has  attained 
to  the  performance  of  charity's  most  exalted  duties, 
and  is  able  with  cordiality  to  do  all  manner  of  good 
to  his  neighbor ;  in  the  sixth  petition,  man  prays  to 
be  armed  against  the  power  of  temptation  from  the 
kingdom  of  darkness  ;  and  in  the  seventh,  for  a  deliv- 
erance from  evil.  Thus  man  is  taught  to  pray  for 
the  attainment  of  the  celestial  state,  and  the  prayer, 
which  begins  with  an  acknowledgment  of  the  Lord  as 
the  author  of  that  state,  ends  with  a  glorification  of 
Him,  on  account  of  its  attainment.  The  gradual  at- 
tainment of  it  may  be  traced  from  acknowledgment 
to  veneration ;  from  veneration  to  obedience ;  from 
obedience  to  love ;  from  love  to  dependence ;  from 
dependence  to  mercy ;  from  mercy  to  final  victory  in 
temptation  ;  from  victory  in  temptation  to  the  cessa- 
tion of  the  power  of  evil,  which  is  the  establishment 
of  the  kingdom  of  peace,  in  every  region  of  the  mind. 


III. 
A  very  striking  agreement  or  harmony  subsists  be- 
tween the  Lord's  Prayer  and  the  Ten  Commandments. 


104  DISSERTATIONS    ON 

The  words,  Our  Father  who  art  in  the  Heavens,  con- 
vey an  acknowledgment  of  God.  When  this  acknowl- 
edgment is  from  the  heart,  and  influences  the  life, 
we  shall  be  faithful  observers  of  the  commandments, 
"  Thou  shalt  not  have  other  gods  before  me.  Thou 
shalt  not  make  to  thyself  a  graven  image."  With 
scrupulous  and  watchful  care  we  shall  put  away  all 
spiritual  idols,  and  likewise  all  objects  that  exclude 
the  Lord  from  our  affections,  and  mislead  our  pursuits 
from  eternal  ends.  Though  they  put  on  the  ensnaring 
similitude  of  some  fancied  good,  if  nevertheless  they 
betray  their  true  character  by  deranging  the  peaceful 
course  of  our  affections  and  thoughts,  we  shall  con- 
sider them  as  delusive  forms  that  would  lead  us  from 
God,  being  taught  by  the  holy  Word  that  whatsoever 
most  excites  our  love,  and  our  inward,  although  con- 
cealed adoration,  is  in  reality,  for  the  time,  the  object 
of  our  worship.  If  the  Lord  be  indeed  the  object  of 
our  worship,  we  shall  revere  Him  in  His  Word,  by 
regarding  it  as  the  true  manifestation  of  His  own 
Divine  quality  and  character ;  while  our  thoughts,  our 
affections,  and  our  outward  actions,  will  bear  the  in- 
delible stamp  of  His  supreme  guidance  and  control. 
Hallowed  he  thy  name. — When  the  name,  or  proper- 
ties and  attributes  of  the  Lord  are  revered  by  a  con- 
firmed interior  worship  of  the  heart,  we  shall  atten- 
tively observe  the  next  precept,  by  not  talcing  His 
name  in  vain.  We  shall  not  apply  what  is  divinely 
good  and  true  to  any  purpose  in  alliance  with  what  is 
evil  and  false  ;  either  by  inattentive  prayer,  which 
only  lives  and  dies  upon  the  lips,  or  by  conversation 
which  treats  sacred  subjects  with  levity,  or  by  intro- 
ducing passages  of  the  Word  in  common  or  frivolous 


THK    REGENERATE    LIFE.  105 

discourse  ;l  or  by  a  thought  which  conceals  its  -wicked 
purpose  under  the  mask  of  religious  profession  ;  or 
by  the  act  which  openly  betrays  it. 

Thy  Tcingdom  come. — When  the  kingdom  of  the 
Lord  is  established  within  us,  as  recipients  of  His 
divine  goodness  and  truth,  we  shall  enjoy  its  inex- 
pressible blessings  in  tranquility  and  peace.  "We  shall 
begin  to  experience  that  holy  state  of  spiritual  rest, 
which  is  signified  hy  keeping  holy  the  Sabbath  day^  and 
which  results  from  the  union  of  love  and  wisdom  in 
the  will  and  understanding.  This  state  can  only  be 
communicated  to  the  humble  and  the  meek,  who, 
through  the  divine  aid,  have  subdued  that  kingdom 
within  them  of  selfish  and  worldly  love,  which  is  the 
kingdom  of  warfare  and  trouble.  Before  the  Lord's 
kingdom  can  come,  and  the  dawn  of  the  spiritual 
Sabbath  day  commence,  the  worldly  kingdom  must 
be  removed  in  all  its  forms,  and  this  great  work  will 
require  six  days  of  spiritual  labor.  Many  evil  dispo- 
sitions must  be  successively  shunned,  although  dear 
to  us  as  the  eye  by  which  the  most  delightful  objects 
are  seen  and  enjoyed,  or  as  the  right  hand,  the  power- 
ful minister  to  our  wants  and  desires,  and  the  instru- 
mental guardian  of  our  safety.  Before  the  kingdom 
of  the  Lord  can  have  dominion,  many  trials  and 
temptations  must  be  endured.  "  The  will  of  the 
flesh,"  and  "  the  will  of  man,"  must  be  brought  into 
subjection  to  the  divine  will ;  and  then  we  shall  be 
enabled  to  say  from  the  heart. 

Thy  will  be  done,  as  in  heaven,  so  upon  the  earth. — 
Amidst  all  the  changes  and  vicissitudes  of  life,  a  total 
submission  to  the  divine  will  is  ever  found  to  be  the 
great    inlet    to  support,   consolation,  strength,   and 


IQQ  DISSERTATIONS    OS 

direction.  To  a  man  that  has  a  settled  confidence  in 
the  Divine  Providence,  those  very  vicissitudes  will 
take  the  form  of  merciful  dispensations.  If  our  friends 
fall  around  us,  we  know  that  their  days  are  numbered 
by  an  all-wise  Disposer,  and  that  a  separation  from 
them  by  Death  must  sooner  or  later  take  place,  and 
that  the  time  of  the  Lord's  appointment  is  the  fittest 
and  the  best.  If  our  worldly  riches  are  taken  from 
us,  it  is  not  on  these  that  our  heart  is  fixed.  A  priva- 
tion of  these,  to  a  mind  that  is  enabled  to  keep  eter- 
nity in  view,  will  only  serve  to  increase  the  value  of 
spiritual  possessions.  These  we  shall  find  in  the  in- 
exhaustible treasures  of  the  divine  Word,  in  the  re- 
viving hopes  of  immortality,  and  in  the  manifold 
good  offices  and  uses  which  our  subdued  and  elevated 
affections  will  daily  discover  to  us.  While  we  strive 
to  revere,  rather  than  to  unfold  the  inscrutable  ways 
of  Providence,  we  shall  make  choice  of  such  measures 
as,  in  our  feeble  apprehension,  are  best  suited  to  pro- 
mote the  best  ends;  and  find  a  heartfelt  satisfaction 
in  leaving  the  event  to  that  Controlling  Power  which 
cannot  err.  Thus  will  our  temporal  engagements  and 
pui-suits  be  tinctured  with  heavenly  views  and  prin- 
ciples, and  we  shall  be  brought  into  ready  obedience 
to  the  next  harmoniziug  precept, 

Honor  thy  father  and  thy  mother.^ — By  a  cheerful 
obedience  to  our  heavenly  Father,  and  to  those  truths 
of  His  Word  from  which  we  receive  our  spiritual  for- 
mation, we  shall  enjoy  a  spiritual  length  of  days  in 


*  By  the  "father'"  here  mentioned  is  spiritnallj  to  be  understood  the  Lord 
as  to  his  Paternal  Divine  Love;  and  by  ^'mother,"  the  Cliurch  whose  maternal 
care  is  exercised  in  dispensing  those  Divine  Truths  by  which  she  leads  her  chiidreu 
to  goodness,  and  thus  to  a  blessed  conjunction  with  their  Heavenly  Father. 


THE    REGENERATE    LIFE.  "^Q^ 

the  heavenly  Canaan,  or  the  perpetuation  of  states  of 
goodness  and  truth,  first  in  His  church  on  earth,  and 
afterwards  in  heaven,  where  the  succession  of  time 
will  be  lost  in  endless  felicity.  In  submitting  our  will 
to  the  divine  will,  we  honor  our  heavenly  Father,  and 
also  prepare  ourselves  for  the  faithful  observance  of 
all  the  subordinate  degrees  of  respectful  obedience,  as 
obedience  to  the  sovereign,  the  laws  of  the  realm,  the 
magistracy ;  and  in  every  situation  of  life,  we  shall 
preserve  that  fear  of  offending  which  orderly  affec- 
tions will  ever  create,  and  freely  "  give  honor  to  all 
to  whom  honor  is  due."  Were  children  very  early 
impressed  with  a  simple  explanation  of  this  divine 
prayer,  and  taught  to  consider  the  Lord  as  their  Al- 
mighty Parent  who  provides  all  things  for  them,  they 
would,  in  the  innocence  of  their  infantile  love,  be 
susceptible  of  a  more  tender,  respectful,  and  dutiful 
attachment  to  their  earthly  parents.  Remarkable  in- 
stances have  occurred  of  very  striking  effects  being 
produced  on  the  minds  of  persons  who,  in  advancing 
to  maturity  of  reason,  have  deviated  for  a  time  from 
the  principles  of  true  devotion,  inseminated  in  their 
childhood,  but  who  have  returned  to  such  a  confirma- 
tion of  them,  that  the  influences  of  the  world  could 
never  finally  erase  them. 

Give  us  this  day  our  daily  bread. — When  we  are 
brought  to  such  a  happy  state  as  to  be  led  by  the 
divine  will,  habitually  rendering  honor  to  our  spirit- 
ual Father  and  mother,  we  shall  perceive  that  it  is  in 
the  Lord  that  we  live,  and  move,  and  have  our  heing. 
The  cheerful  performance  of  our  duties  in  the  good  land 
that  jioweth  with  milk  and  honey,  will  become  our 
heavenly  bread,  and  all  other  necessaries  will  be  pro- 


IQg  DISSERTATIONS  ON 

vided  in  the  degree  that  is  requisite  for  us.  Our 
dependence  on  Almighty  care  will  not  make  us  sloth- 
ful, but  diligent,  in  our  secular  as  well  as  our  religi- 
ous concerns,  while  in  our  activity  there  will  be 
present  the  sweetness  of  content.  Like  the  diligent 
husbandman,  we  shall  watch  our  opportunities  with 
attentive  care,  well  knowing  that  we  can  neither 
command  the  seasons  nor  the  incidents  of  life ;  and 
while  we  co-operate  for  the  attainment  of  that  provi- 
sion, spiritual  or  natural,  which  is  granted  to  our 
feeble  efforts  for  the  day,  we  shall  avoid  all  anxieties 
and  cares  for  the  morrow. 

Forgive  us  our  debts,  as  we  also  forgive  our  debtors. — 
Fully  sensible  that  Divine  Love  continually  forgives 
our  manifold  frailties  and  imperfections  upon  our 
humble  confession,  we  shall  as  freely  forgive  the  in- 
juries of  others.  Our  strongest  feelings  towards  those 
who  commit  them  will  only  lead  us  earnestly  to  desire 
that  the  source  from  whence  they  spring  may  be  rec- 
tified. "We  shall  delight  in  the  divine  precept,  "  Be 
ye  merciful,  as  your  Father  also  is  merciful."  This 
forgiving  charity,  the  offspring  of  love  to  the  Lord, 
will  enable  us  to  overcome  in  every  temptation,  and 
to  reject  every  opposing  evil ;  and  then  shall  we,  as 
if  by  a  heavenly  instinct,  avoid  every  degree  of  hatred 
and  ill-will  which  is  prohibited  in  the  command — 
Thou  shah  not  commit  murder.  This  command  we 
shall  observe  whole  and  undefiled,  both  as  it  regards 
the  person  and  the  reputation  of  our  neighbor,  even 
to  the  slightest  injury.  We  shall  remember  that  en- 
mity, hatred,  and  revenge,  are  the  beginnings  of 
murder ;  and  as  such,  that  even  the  smallest  degree 
of  them  is  to  be  carefully  avoided.     As  the  Lord,  in 


THB    REaENERATE    tlFK,  109 

a  supreme  sense,  is  our  neighbor,  we  shall  do  no  act 
tliat  derogates  from  His  glory  ;  and  least  of  all  shall 
we  harbor  that  enmity  against  the  Most  High,  which 
always  lies  concealed  in  aversion  to  His  laws. 

And  while,  under  a  deep  sense  of  our  sinfulness,  we 
seek  for  that  divine  forgiveness  which  consists  in  the 
removal  of  evil  ;  while  we  habitually  regard  our 
fellow-creatures  as  having  a  claim  upon  our  good  will 
and  service,  rather  than  as  being  debtors  to  us  to  pro- 
mote our  personal  views  or  selfish  gratification  ;  while 
we  devoutly  and  continually  pray,  Lead  us  not  into 
temptation^  hut  deliver  us  from  evil ;  then  will  the 
remainder  of  the  commandmeiits  be  duly  observed  by 
us,  both  in  their  literal  and  their  spiritual  sense. 

We  shall  avoid  adultery,  even  in  thought,  as  the 
destruction  of  every  civil,  social,  and  religious  obliga- 
tion. We  shall  not,  by  any  favored  tenets  of  our  own 
establishing,  adulterate  the  truths  of  the  divine  Word, 
still  less  shall  we  deny  its  sanctity,  or  profane  it  by 
the  pride  of  our  self-hood. 

We  shall  not  steal,  by  depriving  our  neighbor,  un- 
der any  pretence  whatever,  of  his  just  rights  or 
property,  either  by  oppression  or  deceit.  Our  deal- 
ings will  be  fair  and  honest,  upright  and  sincere  ;  and 
our  discharge  of  the  duties  of  justice,  faithful  and 
diligent.  We  shall  not  oppose  or  detract  from  our 
neighbor's  good  purpose,  because  his  mode  of  promo- 
ting any  civil  or  religious  use  may  diifer  from  our 
own  ;  still  less  shall  we  presume,  by  imperious  author- 
ity, self-merit,  self-derived  intelligence,  self-righteous- 
ness, or  vain  glory,  to  arrogate  to  ourselves  the  honor 
that  belongs  to  God  alone. 

We  shall  not  bear  false  witness  against  our  neighbor, 
11 


110  DISSESTATI0M8    OS 

either  from  the  infernal  delight  of  slander,  or  for  the 
sake  of  anj  advantage  to  ourselves.  "We  shall  be  in- 
,.  duced  on  all  occasions  to  take  the  favorable  side  of  a 
character,  rather  than  traduce  or  defame  it.  All 
cunning  devices,  stratagems  of  deceit,  and  purposes 
of  mischief,  from  envy  or  emulation,  will  be  shunned 
as  cruel  and  merciless.  Even  our  most  undisguised 
friendly  counsel  will  be  softened  into  an  appeal  of 
candor  and  affection,  lest  an  unfriendly  deportment 
on  our  part  should  disparage  the  truth,  and  prove,  as 
it  were,  a  false  testimony  against  its  true  character, 
and  always  friendly  tendencies.  At  the  same  time, 
and  for  the  same  reason,  we  shall  be  careful  to  pre- 
serve the  integrity  of  truth,  neither  calling  good  evil, 
nor  evil  good.  Above  all,  we  shall  endeavor  to 
cherish  and  manifest,  on  all  occasions,  a  veneration 
for  divine  truth  and  goodness,  as  our  nearest  neighbor, 
and,  even  in  our  common  discourse,  confine  ourselves 
to  what  is  strictly  and  minutely  true,  without  ex- 
aggeration. 

"We  shall  not  covet  our  neighbor's  possessions,  hav- 
ing learned,  in  whatever  situation  we  are  placed, 
therewith  to  be  content;  our  affections  also  being 
fixed  on  treasures  which  neither  moth  nor  rust  can 
corrupt,  and  which  the  world  can  neither  give  nor 
take  away.  As  the  avaricious  mind  is  corroded  by 
a  continual  craving,  and,  from  a  feeling  of  wretched- 
ness in  itself,  would  forever  grasp  at  the  possessions 
of  others,  so,  on  the  contrary,  the  contented  mind,  in 
its  dependence  on  Providence,  finds  a  continual  feast. 
When  the  exertions  of  the  spiritual  mind  for  the  good 
of  others  are  crowned  with  success,  it  is  in  the  height 
of  its   enjoyment  ;    and   when   they  fail,  it  silently 


THK    RKOENERATB   LI«.  J^^l 

submits.  It  covets  not  to  bring  the  will  or  under- 
standing of  any  one  under  its  dominion  or  control ; 
nor  does  it  presume,  by  murmuring  at  the  limited 
extent  of  its  capacity,  to  contend  with  the  infinite 
wisdom  of  Him  whose  footsteps  are  unknown,  and 
who,  as  Lord  of  all,  equally  presides  over  the  worlds 
that  are  suspended  by  His  power,  and  over  the  spar- 
row that  falls  to  the  ground.  Instead  of  coveting 
talents  and  attainments  which  we  have  not,  we  shall 
thankfully  contemplate  the  inexhaustible  treasures 
which  we  possess,  in  those  divine  laws  which  contain 
the  very  essetial  principles  of  our  present  and 
eternal  happiness ;  and  in  that  divine  prayer  which, 
when  devoutly  addressed  to  the  Lord,  will  enable  us 
to  observe  them.  Our  first  care  will  be  to  "seek  the 
kingdom  of  God  and  his  righteousness,"  and  then  our 
heavenly  Father,  having  formed  his  kingdom  in  our 
inmost  afi'ections,  will  teach  us  to  ascribe  to  himself 
alone  the  kingdom,  the  power,  and  the  glory,  forever 
and  ever. 

IV. 

This  divine  prayer  contains  in  itself  the  spirit  of 
the  prophecies,  as  well  as  of  the  commandments ;  and 
in  such  a  manner  that  the  practice  of  the  one  is  the 
fulfilment  of  the  other. 

Our  Lord  said  to  his  disciples,  "If  ye  love  me,  keep 
my  commandments."  There  can  be  no  other  test  of 
our  love  to  an  earthly  sovereign  than  by  a  ready  com- 
pliance with  the  laws  and  forms  of  his  government ; 
nor  of  our  love  to  the  King  of  kings,  than  by  a  ven- 
eration for  his  laws,  and  a  continual  endeavor  to  abide 
in  the  faithful  observance  of  them.     The  laws  of 


112  DISSERTATION'S   OS 

earthly  governments,  and  of  civil  society,  are  merely 
external ;  and  hence,  by  too  many,  the  rules  of  de- 
corum may  be  observed  outwardly,  while  the  inward 
affections,  from  the  absence  of  religious  convictions, 
may  have  little  or  no  regard  to  them,  and  may  even 
be  intent  on  hidden  mischief.  The  acknowledgment 
and  worship  which  God  requires  is  that  of  the  heart ; 
and  therefore  the  delights  of  religion  can  never  be 
realized  until  they  are  preferred  to  all  other  delights. 
As  obedience  is  far  more  acceptable  to  Him  than  the 
outward  sacrifice  of  praise,  so  the  love  of  what  is  or- 
derly and  good,  which  forms  the  very  soul  of  internal 
obedience,  can  alone  transform  the  restraint  of  rule 
into  the  privilege  of  choice,  and  convert  the  service 
of  the  Lord  into  the  most  perfect  freedom. 

To  observe  only  in  a  general  way  on  what  we  have 
before  particularised  of  this  divine  prayer  i-j-When 
we  acknowledge  and  worship  God  from  the  heart ; 
when  we  revere  his  holy  name  or  attributes ;  when 
we  ardently  desire  the  establishment  of  his  kingdom, 
taking  his  Divine  Truth  as  the  regulator  of  our 
thoughts,  words  and  actions,  and  the  reigning  princi- 
ple of  our  inmost  affections ;  when  we  submit  all 
things  to  his  divine  will,  by  a  surrender  of  our  own 
will,  both  in  respect  to  our  temporal  and  eternal  con- 
cerns ;  when,  in  all  our  undertakings,  however  fair 
and  plausible  the  motive,  we  can  calmly  leave  the 
event  to  the  Divine  Providence ;  when  with  grateful 
hearts  we  can  receive  the  instructions  of  his  holy  word 
as  our  heavenly  bread ;  and,  as  our  earthly  bread, 
the  lot  which  his  adorable  wisdom  and  goodness  has 
appointed  to  our  temporal  exertions  ;  when  our 
charity  goes  forth  in  its  useful,  benevolent  and  for- 


THB   REGENERATE    tlFK.  113 

giving  operations,  as  a  ray  from  that  fountain  of  heat 
and  light  which  enlightens  our  understandings  and 
warms  our  hearts ;  when  temptations  cease  with  the 
dominion  of  evil,  and  with  profound  and  humble 
adoration  we  can  ascribe  the  kingdom,  the  power  and 
the  glory  to  the  Lord,  who  has  done  all  things  for  us  ; 
then  will  the  following  beautiful  prophecies,  along 
with  numerous  others  of  similar  import,  be  brought 
to  their  spiritual  completion  in  us  as  individuals,  and, 
in  due  time,  they  will  assuredly  be  fulfilled  over  the 
whole  earth./ 

"They  shall  come  with  weeping,  and  with  suppli- 
cations will  I  lead  them ;  I  will  cause  them  to  walk 
by  the  rivers  of  water  in  a  straight  way,  wherein  they 
shall  not  stumble ;  for  I  am  a  Father  to  Israel,  and 
Ephraim  is  my  first-born."     [Jeremiah  xxxi.  9. 

"  All  nations  whom  thou  hast  made  shall  come  and 
worship  before  thee,  O  Jehovah,  and  shall  glorify  thy 
name."     [Psalm  Ixxxvi.  9. 

"The  wilderness  and  the  solitary  place  shall  be 
glad,  and  the  desert  shall  rejoice  and  blossom  as  the 
rose."    [Isaiah  xxxv.  1. 

"The  loftiness  of  man  shall  be  bowed  down,  and  the 
haughtiness  of  men  shall  be  made  low ;  and  the  Lord 
alone  shall  be  exalted  in  that  day,  and  the  idols  he 
shall  utterly  abolish."     [Isaiah  ii.  17,  18. 

"  At  that  day  shall  a  man  look  to  his  Maker,  and 
his  eyes  shall  have  respect  to  the  Holy  One  of  Israel." 
[Isaiah  xvii.  7. 

*'  In  the  days  of  these  kings  shall  the  God  of  Heaven 
set  up  a  kingdom  that  shall  never  be  destroyed  ;  it 
shall  break  in  pieces  and  consume  all  these  kingdoms, 
and  it  shall  stand  for  ever."     [Daniel  ii.  44. 

11* 


114  DISSKRTATIOKS   OH 

"And  there  was  given  him  dominioYi  and  gloryy 
and  a  kingdom,  that  all  people,  nations,  and  lan- 
guages should  serve  him  ;  his  dominion  is  an  ever- 
lasting dominion  which  shall  not  pass  away,  and  high 
kingdom  that  which  shall  not  be  destroyed."  [Daniel 
vii.  14. 

"  Thy  people  shall  be  willing  in  the  day  of  thy 
power  in  the  beauties  of  holiness."     [Psalm  ex.  3. 

"He  that  walketh  righteously,  and  speaketh  up- 
rightly, shall  dwell  on  high ;  his  place  of  defence 
shall  be  the  munitions  of  rocks;  bread  shall  be  given 
him,  and  his  waters  shall  be  sure."    [Jerem.  xxxi.  33. 

"  The  earth  shall  be  full  of  the  knowledge  of  the 
Lord,  as  the  waters  cover  the  sea."     [Isaiah  xi.  9. 

"  After  those  days,  saith  the  Lord,  I  will  put  ray 
law  in  their  inward  parts  and  write  it  in  their  hearts ; 
and  will  be  their  God,  and  they  shall  be  my  people  ; 
they  shall  all  know  me  from  the  least  unto  the  great- 
est, saith  Jehovah,  for  I  will  forgive  their  iniquity, 
and  I  will  remember  their  sin  no  more."  [Isaiah 
xxxiii.  15,  16. 

"  Thine  eyes  shall  see  Jerusalem  a  quiet  habitation, 
a  tabernacle  that  shall  not  be  broken  down  ;  not  one 
of  the  stakes  thereof  shall  ever  be  removed,  neither 
shall  any  of  the  cords  thereof  be  broken."  [Isaiah 
xxxiii.  20. 

"And  the  work  of  righteousness  shall  be  peace ; 
and  the  effect  of  righteousness,  quietness  and  assur- 
ance forever."     [Isaiah  xxxii.  17. 

"  And  the  Lord  shall  help  them  and  deliver  them ; 
he  shall  deliver  them  from  the  wicked  and  save  them, 
because  they  trust  in  him."     [Psalm  xxxvii.  40. 

To  fulfil  this  divine  prayer  in  our  lives,  and,  with 


THU    REGKNBRATR    UFB.  115 

the  prayer,  the  prophecies,  is  within  the  reach  of 
every  one  who  endeavors  to  shun  evil  in  all  its  forms, 
and  applies  with  sincere  devotion  for  Almighty  aid. 
But  those  evils  which  the  commandments  forbid  we 
can  never  shun,  except  by  imceasing  exertion ;  and 
we  can  never  see  them,  except  by  vigilant  and  faith- 
ful self-examination. 

Cease  to  do  evil,  and  learn  to  do  well^  must  be  the 
impressive  admonition  presented  to  our  minds  with 
every  rising  sun  ;  and  if  this  general  precept  be  ob- 
served with  watchful  and  faithful  perseverance,  we 
shall  not  fail  to  acquire,  in  due  time,  delight  in  well 
doing,  and  shall  enjoy,  by  anticipation,  the  world's 
more  general  reform.  If  our  days  glide  on,  at  one 
time,  smoothly  and  undisturbed,  it  is  the  hand  of 
Providence  that  gently  guides  the  soft  current  of  our 
life ;  if,  at  another  time,  troubles  rise,  and  extreme 
dangers  threaten,  the  same  Providence  rides  on  the 
whirlwind  and  directs  the  storm.  ]  To  a  mind  under 
the  influence  of  heavenly  affections,  both  the  prosper- 
ous and  the  adverse  events  of  life  will  be  viewed  with 
gratitude  and  calm  dependence,  under  a  firm  convic- 
tion that  the  constant  course  of  the  Divine  Providence 
is,  either  manifestly  or  invisibly,  to  bring  good  out  of 
evil. 

While  we  cherish  the  transcendently  grateful  idea, 
that  these  prophecies  will  finally  be  accomplished 
universally,  let  us  endeavor  to  verify  them  in  our- 
selves. We  have  the  commandments  to  guide  us  ; 
we  have  the  prophecies  to  encourage  us  ;  and  we 
have  a  form  of  prayer  from  the  Lord  himself;  and  if 
we  sincerely  and  devoutly  address  him  as  our  almighty 
and  indulgent  Father,  we  shall  be  enabled,  by  keeping 


116  DISSERTATIONS    OK 

the  precepts,  to  fulfil  the  prophecies,  and  to  form  the 
heavenly  kingdom  within  us ;  and,  in  a  few  short 
years,  our  spirits  will  be  released  from  their  material 
prison-house,  and  be  transported  to  the  eternal  man- 
sions, to  experience  increasing  purity,  wisdom,  und 
blessedness,  forever. 


Having  shown  that  the  Lord's  Prayer  contains  a 
summary  of  the  ten  commandments,  and  also  involves 
the  fulfilment  of  important  prophecies,  we   are  next 
led  to  point  out  its  harmonious  agreement  with  the 
eight  beatitudes  contained  in  our  Lord's   sermon  on 
the  mount.     This  harmony  is  not  interrupted  by  the 
diflPerence  in   the   arrangement   of  the  latter,  since 
every  part  of  the  Divine  Discourse  alluded  to  will  be 
found  to  accord   with   some  portion   of  the  Divine 
Prayer.     The  blessing  bestowed  on  those  that  hunger 
and  thirst  after  righteousness,  refers  to  states   of  the 
mind  turning  towards  God.     The  blessing  bestowed 
on  the  .meek,  who  shall   inherit  the  earth,  refers  to 
those  who  in  humility  receive  instruction,  hallow  the 
Lord's  name,  and   become   members   of  His  church. 
The  blessing  bestowed  on  the  poor  in  spirit,  for  theirs 
is  the  kingdom  of  heaven,  and  on  the  pure  in  heart, 
for  they  shall  see  God,  refers   to  the   state  when  the 
Lord's  kingdom  is   come,  and   His  will  is  done  on 
earth  as  it  is  in  heaven,  and  when  our  dependence  for 
all  things  needful  is  on  the  Divine  Providence.     The 
blessing  bestowed  on  the  merciful,  for  they  shall  ob- 
tain mercy,  refers  to  the  state  of  the  forgiveness  of 
our  trespasses  as  we  forgive  those  who  trespass  against 
us.    The  blessing  bestowed  on  those  who  are  perse- 


THE     REGENERATK    LIFK.  ;[J'jr 

cnted  for  righteousness  sake,  refers  to  states  of  temp- 
tation from  wliich  deliverance  is  effected  by  the  Lord. 
The  blessing  bestowed  on  the  peace  makers,  for  they 
shall  be  called  the  children  of  God,  refers  to  the  state 
of  peace,  the  final  result  of  the  completion  of  the 
Divine  Prayer,  and  for  which  completion  we  ascribe 
the  kingdom,  the  power,  and  the  glory  to  the  Lord. 


A  Note  on  Internal  and  External   Worship. 

From  the  preceding  articles  on  the  Lord's  Prayer, 
it  appears  that,  in  teaching  man  to  pray,  the  Lord 
designed  that  he  should  "pray  with  a  reference  to 
practice,  and  practice  with  a  reference  to  prayer." 
Much  delusion  exists  at  the  present  day  for  want  of  a 
proper  discrimination  between  internal  and  external 
worship.  Properly  speaking,  internal  worship  is  the 
devotion  of  all  within  us  to  the  Lord,  by  means  of  the 
external  worship  of  a  good  life  of  piety  and  charity. 
Tlie  inward  powers  consist  of  all  the  affections  of  the 
will,  all  the  knowledges  of  the  understanding,  and  all 
the  powers  of  action  which  thence  receive  impulse 
and  direction.  All  these  are  merely  ideal  and  unsub- 
stantial things  until  they  become  actual,  in  deeds  of 
love,  and  words  of  wisdom,  or  in  active  piety  towards 
God,  and  active  charity  towards  man.  As  it  was  the 
same  Lord  who  ordained  pious  worship  by  teaching 
us  to  pray,  and  who  ordained  obedience  by  giving  us 
His  commandments,  it  is  evident  that  both  are  equally 
portions  of  our  duty  to  God,  and  that  to  do  good  is  as 
truly  a  part  of  external  worship  as  to  pray.  But  un- 
happily there  prevails  a  fallacious  mode  of  apportion- 
ing our  duties,  by  considering  religious  worship  to  be 


11  g  DISSKRTATIONS    05 

all  that  is  implied  in  "  our  duty  to  God,"  while  the 
remaining  portion  of  our  prescribed  duty  is  treated  as 
if  it  were  inferior  to  the  other,  and  is  called  merely 
moral  duty,  and  hence,  being  unwarmed  by  the  ruling 
love  or  motive,  and  unsanctioned  as  an  essential  to 
salvation,  it  dwindles  into  a  cold  and  partial  discharge 
of  "  the  duty  to  the  neighbor."  In  this  case,  there  is 
no  basis  provided  in  external  worship  for  the  love  of 
the  neighbor  for  the  Lord's  sake,  and  consequently 
the  union  of  internal  with  external  worship  is  broken, 
and  the  external  becomes,  in  various  degrees,  in  the 
Bolifidian  churches,  external  worship  without  internal ; 
which  is  like  a  dead  body  without  a  soul.  The  wor- 
shipper of  this  character  is  diligent  in  the  outward 
exercises  of  piety,  but  doles  out  only  so  much  of 
practical  gratitude,  and  conformity  with  the  moral 
law,  as  the  fear  of  hell  extorts,  or,  perhaps,  the  fear 
of  the  world's  censure  prescribes.  His  worship  is 
founded  on  fear,  and  he  is  a  stranger  to  the  exalted 
motive  of  doing  good  from  the  love  of  good.  He 
does  not  search  out  his  evils,  because  he  would  prefer 
not  to  lose  his  own  good  opinion,  feeling  some  self- 
complacency  in  thinking  himself  holier  than  others, 
even  while  he  fervently  disclaims  all  self-merit.  He 
departs  from  flagrant  evils  because  he  feels  he  cannot 
avoid  doing  so  without  incurring  punishment.  It 
enters  not  into  his  calculation  for  eternity,  that  there 
is  as  little  room  in  heaven  for  the  cold  and  narrow 
heart,  and  selfish  aim,  as  there  is  for  the  drunkard  and 
the  swearer ! 

But  if  the  solifidian  doctrine  naturally  leads  to  ex- 
ternal worship  without  internal,  the  receivers  of  the 
true  doctrine  of  charity  and   faith  united  in  good 


THK  RlOXMlESATE    LtrK.  1X9 

works  are  not  unaware  that  the  old  will  has  a  ten- 
dency, in  their  own  case,  in  precisely  the  same  direc- 
tion as  the  solifidian  doctrine  ;  and  that,  in  various 
ways,  it  will  endeavor  to  get  clear  of  the  restraints  of 
the  new  will,  and  the  genuine  doctrine  of  charity. 

There  is  a  fear  of  man  which  forbids  the  well- 
disposed  to  do  right,  and  to  act  up  to  the  full  convic- 
tions of  duty  ;  as  well  as  fear  of  the  world's  censure 
of  open  immorality.  Natural  timidity,  or  the  dictate 
of  some  lurking  principle  of  selfishness,  will  prompt 
the  preference  of  the  tortuous  course  of  policy  and 
expediency,  to  the  plain  and  straight  forward  path  of 
justice  and  uprightness.  Such  persons  are  like 
traitors  in  the  camp ;  they  make  good  professions,  but 
no  dependence  can  be  placed  upon  them  in  the  day  of 
trial,  or  the  hour  of  need.  It  is  plain  that  so  far  as 
this  leaning  to  expediency  rather  than  conscience  be- 
comes habitual,  internal  worship  is  deprived  of  its 
proper  basis  in  the  practical  part  of  external  worship; 
and  in  the  same  degree  the  devotional  part  of  exter- 
nal worship  is  rendered  of  no  value.  Conformity  to 
the  world's  maxims  in  worldly  minds,  and  a  politic 
balancing  of  interests  against  conscience  in  religious 
characters,  are  kindred  principles.  In  either  case, 
the  divine  majesty  of  truth,  which  ought  to  be  wor- 
shipped by  the  devotion  of  all  the  powers  of  life 
without  exception,  is  slighted  ;  and  it  appears  to  be 
unknown,  that  every  tortuous  deviation,  to  avoid 
bowing  to  that  truth  which  is  the  voice  of  God,  is  a 
departure  from  both  internal  and  true  external  wor- 
ship. Persons  who  know  what  is  best  to  be  done,  and 
also/dcZ  a  good  will  and  desire  to  do  it,  and  yet,  from 
want  of  firmness,  resolution,  or  moral  courage,  do  it 


120  DIS3KRTATI0NS    ON 

not,  are  betrayere  of  their  own  interests,  the  interests 
of  true  religion,  and  the  trust  committed  to  them  by 
their  Divine  Master.  Ko  selfish  plea  or  excuse  can 
remedy  the  mischief  they  inflict  upon  their  own  souls, 
however  it  may  satisfy  their  own  prejudiced  judg- 
ment, or  silence  their  conscience  for  the  future. 

Not  to  bow  to  the  dictates  of  truth,  except  when 
they  coincide  with  our  interest  or  convenience,  ex- 
hibits a  reluctant  and  parsimonious  dealing  with  the 
Great  Owner  of  all  our  talents,  and  which  has  more 
resemblance  to  the  conduct  of  the  unprofitable,  than 
the  profitable  servant.  It  is,  indeed,  allied  to  that 
kind  of  external  worship  without  internal,  which  was 
manifested  by  the  undutiful  son  who  said,  "  I  go,  sir, 
and  went  not."  It  is  an  ungrateful  return  to  Him 
whose  communication  to  us  of  his  blessings  is  only 
limited  by  the  limited  extent  of  our  will  and  capacity 
to  receive  them. 

He  that  would  fully  unite  internal  with  external 
worship  must,  in  the  first  place,  seriously  and  habitu- 
ally endeavor  to  make  himself  acquainted  with  all  the 
claims  of  divine  truth  upon  him,  under  all  possible 
circumstances,  and  must  determine  to  yield  those 
claims  with  a  cheerful  meekness  and  lowliness  of 
heart.  He  will  not  then  be  long  in  discovering,  that 
to  lay  upon  the  altar  of  self-devotedness  every  narrow 
view,  every  undue  feeling  of  self-interest,  and  every 
constitutional  infirmity  dear  to  the  self-hood,  in  short, 
everything  which  impedes  the  free  course  of  duty,  is 
to  make  a  blessed  exchange  of  that  which  the  falla- 
cious calculation  of  self  calls  desirable,  for  the  full 
blessings  of  goodness  and  truth,  perfected  and  estab- 
lished in  the   ultimate   acts  of  the  life !     Should  an 


THX    SKOKNERATK  LITK.  121 

objection  arise  in  the  mind  of  any  one  that  it  is  hard 
work  to  do  all  this,  that  it  is  hard  work  for  the  timid 
to  become  courageous,  then  let  him  strengthen  himself 
in  the  divine  address  and  promise,  "  Be  strong  and 
of  a  good  courage,  fear  not,  nor  be  afraid  ;  for  Jeho- 
vah tl)y  God,  he  that  doth  go  with  thee,  he  will  not 
fail  thee,  nor  forsake  thee.  Be  of  good  courage,  and 
he  shall  strengthen  your  heart,  all  ye  that  hope  in  the 
Lord." 

As  the  "  New  Jerusalem  "  is  to  come  down  from 
God  out  of  heaven  to  earth,  in  the  case  of  every  in- 
dividual who  is  admitted  to  be  a  citizen  of  the  holy 
city,  so  is  true  internal  worship  to  descend  and  become 
fully  established  in  external,  by  acts  of  practical  duty 
as  well  as  of  piety ;  but  as  the  New  Jerusalem  is  as 
nothing  to  those  who  refuse  it  admittance  to  their 
own  souls,  and  so  prevent  its  descent  to  earth  as  far  as 
they  are  individually  concerned,  so  also  internal  wor- 
ship is  nothing  but  a  floating  idea,  except  so  far  as  it 
becomes  embodied  in  acts  of  piety,  charity,  and 
mercy,  by  which  God  has  commanded  His  creatures 
to  worship  Him. 

ON  THE  DELIGHT  OF  GRATITUDE. 

The  essential  delight  of  gratitude  can  be  known 
only  to  the  regenerate  Christian,  since  he  alone  from 
the  heart  acknowledges  all  things  as  gifts  from  God, 
not  excepting  oven  those  privations  and  sufierings 
which,  in  the  course  of  their  progression,  invariably 
unfold  to  him  their  hidden  treasures.  Gratitude  is  a 
never- failing  source  of  delight,  by  making  every. en- 
joyment a  blessing  from  Providence,  whose  goodness 
12 


]^  OISSXRTATIONS   OV 

often  overpowers  the  feelings  of  the  heart.  The  re- 
generate mind  sees  in  its  own  existence  a  source  of 
eternal  praise ;  it  is  deeply  sensible  that  lie  who  gave 
life,  gave  it  for  happiness,  and,  lest  erring  man  should 
mistake  his  way  to  the  happiness  for  which  he  was 
created,  gave  him  also  infallible  laws  and  regulations 
for  its  attainment,  together  with  the  most  encouraging 
promises  of  every  requisite  divine  assistance. 

Contentment  and  gratitude  are  inseparable  com- 
panions. Tlie  former  shuts  the  door  against  anxieties, 
while  the  latter  opens  the  gate  of  delight.  Content- 
ment occasions  a  peaceful  calm,  and  gratitude  a 
devout  rejoicing — a  silent  oflering  up  of  perpetual 
incense  on  the  altar  of  the  Giver  of  all  good.  The 
worldly  mind,  instead  of  looking  upward  with  ado- 
ration and  thankfulness,  looks  down  for  distinction 
and  subservience.  It  asks  for  more  possessions  in 
order  to  procure  increased  homage ;  and  confirms 
more  and  more  in  itself  a  constant  craving,  which  is 
destined  to  be  followed  by  continual  disappointment. 
On  the  contrary,  gratitude  to  the  Supreme  Benefactor 
never  fails  to  Excite  benevolence  to  man,  while  an  ex- 
quisite participation  of  the  happiness  whicli  the  exer- 
cise of  benevolence  promotes,  invariably  calls  forth  a 
fresh  stream  of  gratitude,  love  and  adoration.  Secure 
in  its  humble  dependence,  it  finds  a  temple  of  worship 
in  the  most  fluctuating  events;  and  in  the  deepest 
troubles,  descries  the  tender  mercies  of  its  God. 


THAT  ALL  WORLDLY  POSSESSIONS  AND  ATTAINMENTS  MUST 
END  IN  DISAPPOINTMENT,  IF  TEMPORAL  BE  NOT  JOINED 
WITH  SPIRITUAL  VIEWS. 

That  this  truth  is  incontrovertible,  the  daily  expe- 


TH«    RKGKNKRXTK    UTt,  123 

rience  of  the  young,  and  the  settled  conviction  of  the 
aged,  will  continually  confirm.  It  is  a  truth  that  can 
only  be  doubted  by  those  persons  who  are  immersed 
in  temporal  pursuits,  even  to  a  degree  of  insanity, 
and  who,  from  an  ardent  love  of  the  world,  would 
fain  disprove  what  they  every  day  lament — that  they 
are  disappointed  and  unhappy.  They  have  accus- 
tomed themselves  to  wear  a  mask  till  they  cannot  bear 
to  go  without  it ;  and  therefore  they  endeavor  to  in- 
duce a  belief  upon  others,  that  they  are  possessed  of 
that  lasting  gratification  for  which  they  continually 
sigh.  The  soul,  from  its  very  nature,  can  only  be 
satisfied  with  immortal  possessions.  All  things  which 
begin  and  end  with  time,  being  in  themselves  tran- 
sient and  perishing,  are  of  no  more  estimation  in  the 
view  of  a  truly  religious  mind,  than  in  the  degree  in 
which  they  can  be  made  subservient  to  eternal  pur- 
poses. Honors,  riches,  pre-eminence  and  power  may 
be  all  rendered  subservient  to  the  cause  of  religion 
and  virtue,  and  thus  to  things  eternal,  and  in  this  new 
creation  of  their  uses  they  may  all  be  pronounced 
very  good ;  but  considered  in  themselves,  as  they  will 
come  to  nothing,  so  they  are  nothing.  Ask  the  youth 
upon  whom  religion  and  virtue  have  made  some  deep 
and  early  impressions,  in  what  estimation  he  holds 
his  worldly  pleasures  and  gratifications,  when  he  re- 
turns to  his  serious,  silent  and  monitory  reflections  ; 
and  he  will  candidly  own  that  they  are  vain,  delusive 
and  unprofitable.  Perhaps  to  this  he  will  add,  that 
if  he  could  find  only  one  friend  who  so  estimates 
thera,  one  of  his  truest  satisfactions  would  be  to  hold 
frequent  intercourse  with  that  friend  on  more  inter- 
esting and  elevated  subjects.     In  his  riper  years,  he 


124  DISSERTATIONS    0» 

will  confirm  more  and  more  the  correct  estimate  which 
he  made  in  his  youth.  His  pursuit  of  virtuous  attain- 
ments will  become  more  steady,  and  more  ardent,  till 
all  his  thoughts,  words  and  actions  will  have  eternal 
purposes  in  them,  and  will  serve  at  once  to  render  him 
more  usetul  here,  and  to  prepare  him  for  a  better  state 
hereafter. 

Virtue  is  eternal ;  and  the  mind  which  is  so  deeply 
impressed  with  its  dictates  as  to  be  led  to  the  constant 
practice  of  them,  lives  in  eternity  even  while  it  re- 
mains in  time,  and  will  find  time  truly  delightful 
exactly  in  the  degree  in  which  it  opens  the  prospect 
of  eternity.  The  mind  that  would  shut  out  eternity, 
separates  itself  from  religious  virtue,  and  meets  with 
incessant  disappointment.  It  will  not  own  the  truth, 
because  it  does  not  love  truth  ;  for  truth  leads  to  vir- 
tue, and  virtue  to  eternal  delight.  Should  the  aged 
advise,  their  counsel  is  disregarded,  on  the  ground  that 
they  have  become  querulous  from  having  outlived  their 
enjoyments,  though  the  calm  and  sober  satisfactions 
which  virtue  bring**  will  increase  to  the  last  moment 
of  life.  Should  the  young  advise,  their  observations 
are  deemed  of  no  account,  because  they  are  wholly 
unacquainted  with  the  world.  And  thus  admonition 
is  lost  on  the  disciple  of  falsehood  ;  and  admonition 
slighted,  is  misery  secured.  Man  was  created  for  hap- 
piness even  in  this  world,  but  only  according  to  the 
immutable  laws  of  happiness  established  from  creation. 
From  a  breach  of  the  divine  commandments,  or,  what 
is  the  same,  of  the  laws  of  happiness  which  regard  even 
the  regulation  of  the  inmost  thoughts  and  afi'ections, 
are  derived  the  innumerable  forms  of  human  misery 
which  are  daily  presented  to  our  view. 


THB    KKOKNKRJlTS    hin.  125 

Those  privileged  individuals  whose  elevated  aflFec- 
tions,  and  upright  intentions  and  conduct,  open  to  them 
the  cheering  prospect  of  eternity,  will  find,  in  an  hum- 
ble dependence  on  the  Divine  Providence,  the  secret 
of  soothing  their  feelings  in  adversity,  and  of  giving 
tenfold  enjoyment  to  the  innocent  gratifications  of 
time ;  while  those  who,  either  from  aversion  or  a  cold 
disregard  to  religious  instruction  and  practice,  shut  out 
the  prospect  of  eternity,  will  not  only  have  an  eternity 
to  dread,  but,  as  a  necessary  consequence,  will  deprive 
themselves  during  their  whole  lives  of  the  truest  and 
most  heart-felt  enjoyments — the  enjoyments  of  time 
sanctified  and  elevated  by  those  of  eternity. 


ON    TEMPORAL    PROSPERITY    WHEN  SUBORDINATE  TO 
ETERNAL  VIEWS. 

It  sometimes  happens,  in  the  course  of  Divine 
Providence,  that  when  the  mind  of  man,  in  the  com- 
mencement of  his  regeneration,  begins  to  open  to  eter- 
nal views,  his  worldly  supports  are  taken  from  him, 
sometimes  gradually,  and  sometimes  suddenly  and 
with  apparent  violence.  This  appears  to  be  permitted 
in  order  that  he  may  learn  to  look  upwards,  and  to  find 
his  support  in  the  Lord  alone  ;  and  also,  in  order  to 
disentangle  his  aifections  from  the  world,  and  to  break 
all  their  bonds  and  afiinities.  This,  at  first,  must  ne- 
cessarily prove  a  severe  trial  to  the  new  convert,  and 
under  the  pressure  of  it  he  will  be  tempted  to  shrink 
from  pursuing  his  passage  through  the  wilderness,  and 
will  look  back  with  regret  to  the  sensual  delights  of 
Egyptian  bondage.  Daring  this  state,  were  the  days 
of  his  worldly  prosperity  to  return,  his  worldly  a£fec- 
12* 


126  mSSKSTATIORS  OR 

tioDS,  though  somewliat  chastened  by  adversity,  would 
return  with  thera  ;  and  lience  it  is  necessary  that  he 
should  be  kept  in  straitnesses  of  various  kinds. 
Worldly  aids,  however,  are  mercifully  provided  ac- 
cording to  his  necessities,  in  various  unexpected  forms. 
A  stranger  hand  will  sometimes  afford  the  desired 
help,  like  the  raven  who  brought  food  to  the  prophet. 
At  times  he  will  be  sensible  of  the  goodness  of  the 
Divine  Providence  in  sending  him  manna  from  heaven 
for  his  spiritual  support ;  and,  at  other  times,  he  will 
loathe  it,  and  sigh  for  quails.  When  he  falls  into  com- 
pany witli  worldly  minds,  he  will  sometimes  be  shock- 
ed and  disappointed  ;  and  sometimes  be  partially  won 
over  to  his  former  delights.  In  proportion,  however, 
as  his  spiritual  mind  is  strengthened,  in  consequence 
of  his  natural  aiFections  being  weakened  by  privation, 
outward  trials  and  inward  temptations,  he  will  mix 
with  the  world  with  less  danger;  he  will  be  able  to 
regard  its  levities  and  amusements,  so  far  as  they  are 
not  criminal,  as  resembling  children's  play ;  reserving 
tohimself  his  hidden  satisfactions,  on  which  he  will 
delight  to  feed,  and  which  he  will  venture  to  impart 
to  others  at  prudent  intervals,  and  suitable  opportuni- 
ties. A  ray  of  worldly  prosperity  which  previously 
would  have  dimmed  the  light  of  his  spiritual  mind, 
and  darkened  its  views,  may  now  serve  to  make  them 
more  luminous,  by  removing  the  shade  of  worldly 
cares  and  anxieties,  so  that  the  free  spirit,  being  disen- 
cumbered of  earthly  entanglements,  may  take  a  wider 
range;  and  the  elevated  aflcctions  may  soar  aloft 
without  danger  of  agfiin  setting  upon  earth,  being, 
like  the  bird  of  j)arad"<:e,  instinctively  taught  to  live 
upon  the  wing.     The  divine  favore,  in  the  spiritual  or 


THK    RSaXNeRATX    LIKK.  127 

natural  form,  are  now  like  grapes  and  figs  from  the 
promised  land,  and  the  triumphs  of  the  humble  re- 
generate mind  are  those  of  gratitude  and  tears. 


ON  THE  EXPEDIENCY  OF  A  STRAITNESS  IN  WORLDLY  POS- 
SESSIONS AND  ENJOYMENTS  IN  ORDER  TO  THE  ADVANCE- 
MEN'T  OF  OUR  SPIRITUAL  LIFE. 

After  the  understanding  has  been  enlightened  and 
the  affections  have  begun  to  receive  new  life  from  the 
Divine  Word,  the  will-principle  of  the  natural  man, 
which  is  to  be  entirely  subdued,  occasionally  submits, 
and  occasionally  prevails.  While  man  continues  un- 
der the  influence  of  the  divine  will,  a  new  order  takes 
place  which  is  but  faintly  understood ;  and  the  old 
will  too  often  ensnares  the  understanding  to  condemn 
what  it  cannot  comprehend.  A  privation  of  worldly 
possessions  and  enjoyments  immediately  after  a  new- 
born charity  has  begun  to  warm  the  heart,  and  the 
being  forced  into  worldly  difficulties  after  having  wil- 
lingly parted  with  worldly  delights  for  the  sake  of  the 
heavenly  kingdom,  appears  to  be  a  counteracting 
rathe*-  than  a  meliorating  process ;  and  we  are  often 
apt  to  lament,  in  the  bitterness  of  our  anguish,  that 
we  cannot  go  to  heaven  by  the  way  that  we  would 
choose.  But  during  the  infant  stages  of  regeneration, 
and  while  the  first  emotions  of  our  charity  are  as  yet 
blended  with  inferior  principles,  had  we  ample  means 
for  the  external  operation  of  charity,  are  we  sure  that 
iti  the  exercises  of  it  there  would  be  no  triumph? 
Might  we  not  often  mistake  the  state  and  character  of 
others,  and,  by  an  ill-timed  aid,  impede  the  trials  which 
it  is  needful  for  them  to  undergo?  Would  there  be  no 
danger  to  our  temperance  from  the  table  of  luxury — 


128  oismtTATtoTO  on 

to  our  humility  in  the  courts  of  pride — or  to  our  sin- 
cerity among  flatterers  ?  We  know  not  whither  great 
worldly  means  might  lead  us  ;  and  if  in  the  coui-se  of 
Divine  Providence  wc  are  deprived  of  them,  it  must 
assuredly  be  for  our  ad  vantage  here  or  hereafter.  The 
dissipations  of  the  world  into  which  we  might  be  drawn 
by  prosperity,  even  when  we  proposed  to  avoid  them, 
might  deprive  us  of  tlie  benefit  of  interior  trials  and 
temptations,  to  which  a  retired  and  forlorn  state,  arising 
from  worldly  privations,  is  frequently  introductory, 
and  forms  a  nccessarv  basis.  To  learn  to  formve  in- 
juries  is  more  difficult  than  to  bestow  bounties,  and 
injuries  will  abound  when  adversity  prevails.  It  is 
chiefly  in  seasons  of  adversity  that  our  patience  and 
forbearance  are  exercised  by  false  friends,  from  whom 
it  is  expedient  that  we  should  be  separated,  and  who, 
when  the  summer  sun  of  prosperity  appears  to  be  for- 
saking us,  will  fall  off  like  autumnal  leaves.  To  prefer 
dependence  upon  the  Lord  to  actual  possession,  relying 
on  the  Lord  alone  in  every  effort  that  we  make,  is  a 
state  that  we  cannot  arrive  at  till  our  usual  supports 
are  taken  from  us.  It  is  not  in  a  calm  sea  that  the 
mariner's  heart  fails  him,  but  in  the  trying  tempest 
which  defies  his  utmost  skill.  The  world  is  at  present 
in  the  very  consummation  of  false  principles  and  evils, 
and  great  are  the  advantages  of  often  retiring  from  it 
by  self-examination,  and  by  seeking  instruction  and  re- 
pose in  the  Divine  Word. 

Tlie  man  of  worldly  prosperity,  on  emerging  from  a 
merely  natural  state  and  beginning  to  acquire  spiritual 
views,  will  sometimes  languish  for  a  change  in  his  ex- 
ternal circumstances.  He  grows  weary  of  worldly 
subjects  that  are  void  of  life.     He  returns  to  the  festive 


THE    RROEKCRATK   tIFK.  129 

board,  but  sickens  at  the  repast.  His  worldly  friends 
and  acquaintances  are  again  invited,  but  the  inward 
affections  mourn,  while  the  external  mind  labors  in 
vain  to  exert  a  cheerfulness  which  it  cannot  feel.  His 
former  delights  become  like  heavy  burdens,  from 
which  he  knows  not  how  to  disengage  himself,  nor  can 
he  conjecture  by  what  means  such  long  established 
connections  are  to  be  broken.  An  unexpected  misfor- 
tune takes  place,  which  suddenly  changes  the  scene ; 
and,  in  the  midst  of  surrounding  difficulties,  bis  eman- 
cipated spirit  begins  to  breathe  freely,  as  in  a  new  at- 
mosphere. But  scarcely  is  he  released  from  the  bond- 
age of  Egypt,  before  he  finds  himself  at  the  entrance  of 
the  wilderness.  In  travelling  through  it,  his  fainting 
heart  will  often  recoil,  and  he  will  at  times  be  brought 
to  the  very  brink  of  despair,  when  deprived  at  the  same 
time  of  his  worldly  and  spiritual  comforts.  But  let 
him  strive  to  possess  his  soul  in  patience,  and  to  main- 
tain an  humble  dependence  upon  the  Lord,  and  then, 
in  the  hour  of  his  greatest  need,  the  Lord  will  give 
him  manna  from  heaven,  and  water  from  the  rock,  and 
both  of  them  he  will  find  in  the  Word  of  Life.  It  will 
be  given  to  him  truly  to  enjoy  that  fit  measure  of 
•worldly  comfort  which  the  Lord,  in  His  wisdom  and 
goodness,  will  not  fail  to  provide,  until  he  arrives  at 
"  the  land  that  floweth  with  milk  and  honey," — his 
eternal  abode  in  the  heavens,  where  his  tears  will  be 
turned  into  joy,  and  all  his  cares  into  the  delightful 
rest  of  heavenly  uses  forever. 


ON  VOLUNTARY  PRIVATIONS. 

"Wk  are  never  so  much  disposed  to  have  considera- 


130  DJgSKBTATTOire    01« 

tion  for  others,  as  when  we  are  accustomed  to  impose 
on  ourselves  voluntary  privations,  and  never  so  little, 
as  when  we  extend  our  self-indulgences ;  although  to 
some  persons  the  reverse  of  this  proposition  may  seem 
to  be  the  truth.  The  reason  is,  that  by  restraining  our 
desire  for  enjoyments  of  an  outward  or  sensual  kind, 
we  weaken  the  power  of  self-love,  which,  the  more  it 
prevails,  the  more  it  weakens  the  power  of  neighborly 
love.  The  keeping  within  due  bounds  our  lower 
gratifications  will  always  prove  the  surest  means  of 
enlarging  those  which  are  rational  and  spiritual ;  and 
the  crown  of  all  these  is  charity,  in  its  disinterested 
and  elevated  endeavors  to  add  to  the  happiness  of  our 
neighbor.  The  man  whose  sensual  and  degraded  de- 
light is  the  accumulation  of  wealth,  will  think  very 
little  sufficient  for  those  who  want,  and  will  therefore 
deal  out  to  the  necessitous  with  a  very  sparing  hand. 
The  voluptuary,  at  any  price  of  inconvenience  to 
others,  will  secure  to  himself  those  false  and  degraded 
pleasures  which  entirely  engross  his  regard.  He 
would  beggar  his  family  to  increase  his  gratifications, 
of  which  we  have  lamentable  and  daily  proofs. 

But  he  who,  amidst  the  natural  enjoyments  of  time, 
can  contemplate  an  eternity  to  succeed,  will  direct  his 
thoughts  and  affections  to  worthy  objects,  and,  above 
all,  to  the  attainment  of  that  fitness  for  a  future  state 
of  existence  which  ought  to  be  the  chief  concern  of 
an  immortal  being.  He  will  perceive  the  love  of  God 
to  be  inseparable  from  an  habitual  adherence  to  that 
order  which  His  precepts  enjoin  ;  and  the  love  of  his 
neighbor  to  be  inseparable  from  a  faithful  discharge 
of  his  relative  duties;  and,  in  his  journey  to  a  hap- 
pier country,  he  will  be  content  with  such   outward 


THB.   KBOBMBBATB    bin.  |3j[ 

consolations,  however  few,  as  are  afforded  him  by  an 
all-gracious  and  all-wise  Providence. 

ON  THE  DIVINE  PROVIDENCE. 

That  the  course  of  the  Divine  Providence  is  inscru- 
table, is  a  truth  that  finds  an  easy  admittance  into  the 
regenerate  mind,  for  all  the  acts  of  the  Providence  of 
the  Lord  being  a  combination  of  His  love,  wisdom 
and  power,  which  are  infinite,  their  operations  are 
necessarily,  for  the  most  part,  such  as  transcend  human 
apprehension.  Nevertheless,  the  general  end  and 
object  of  Divine  Providence  is  certainly  known  to  be 
the  good  of  mankind  ;  but  the  specific  object,  in  par- 
ticular cases,  will  not  often  be  obvious  to  our  very 
limited  perceptions.  To  rely  with  humble  and  un- 
shaken confidence  on  the  Divine  Providence,  is  the 
highest  privilege  of  a  human  being ;  since  it  is  ac- 
companied with  inward  peace,  and  serene,  undisturbed 
happiness.  But  this  happy  state  cannot  be  attained 
until  the  divine  precepts  are  engraved  on  the  heart, 
and  thus  become  impulsive  principles  which  act 
spontaneously  through  the  uniform  tenor  of  the  life. 
He  who  maintains  heavenly  order  in  his  affections  by 
keeping  close  to  the  Holy  Word,  and  thus  to  the  Lord, 
moves  in  the  stream  of  Providence,  in  consequence 
of  which  he  is  kept  from  being  the  cause  of  mischief 
to  others  on  the  one  hand,  and,  on  the  other,  many 
untoward  events,  which  would  otherwise  occasion 
much  pain  to  the  self-hood,  pass  harmlessly  by,  leaving 
a  spiritual  benefit  and  blessing  behind  them.  The 
activity  of  goodness,  as  a  ruling  principle,  and  the 
Bweetness  of  dependence  on  the  Supremo  Control,  go 
hand  in  hand.     If  the  former  relaxes,  the  latter  ber 


][32  DISSERTATIONS  ON 

comes  clouded.  The  affections,  purposes,  desires, 
thoughts,  and  even  the  ideas  of  thought,  must  be  under 
the  dominion  of  truth  and  goodness  in  union ,  and  self- 
dependence  must  be  habitually  discarded,  before  a 
delightful  sense  of  the  divine  control  and  protection 
can  be  fully  enjoyed.  No  wonder,  then,  that  the  fru- 
ition of  this  happy  state,  even  with  the  regenerare, 
ebbs  and  flows.  Severe  trials  are  of  necessity  permit- 
ted for  the  sake  of  our  purification  ;  and  it  requires 
considerable  advancement  in  the  Christian  life  calmly 
and  gratefully  to  contemplate  the  operations  of  Divine 
Providence,  through  the  medium  of  intense  sufferings. 
The  mind,  oppressed  by  the  tortured  frame,  will  often 
slirink  back  ;  it  will  strive  to  be  composed  ;  and  will 
finally  be  compelled,  all  but  despondingly,  to  confess 
its  own  utter  inabilit3^  It  must  w^ait  for  its  cheering 
views  and  comforts  until  Providence  has  passed  by, 
and  reveals  a  milder  splendor  than  that  which,  if  it 
had  been  seen  in  its  approach,  would  have  dazzled  and 
confounded.  At  such  times,  we  should  take  shelter 
in  the  rock  of  faith,  and  be  content,  with  Moses, 
that  the  hand  of  Omnipotence  should  overehadow  us, 
till  his  glory  has  passed  by.  A  few  scattered  rays,  while 
it  retires,  is  all  that  feeble  mortals  can  bear.  Tlie 
slightest  revelation,  then,  of  what  Providence  has  done 
for  us  is  sufiicient  to  overwhelm  the  reflecting  mind 
with  gratitude  and  astonishment.  Should  our  suffer- 
ings at  any  time  prove  extreme,  and  such  as  human 
nature  recoils  at,  and  especially  when  we  j.re  apparent- 
ly forsaken  by  our  only  sufficient  II;  Iper,  our  Lord's 
example  should  prove  our  never-ceasing  aihnonition, 
leading  us  to  excl.iim  with  Him,  "  Father,  not  my 
will,  but  thine  be  done." 


THE    REGENERATE     LIFE.  ]^33 

ON  A  SETTLED    DEPENDENCE  ON,  AND  TRUST   IN,  THE 
DIVINE  PROVIDENCE. 

A  dependence  on  the  Divine  Providence,  like  ev- 
ery other  attainment  in  the  regenerate  life,  is  gradual 
in  its  growth,  and  variable  in  its  operation.  In  the 
earliest  stages  of  our  Christian  warfare,  the  black 
clouds  that  surround  us,  and  the  new  forms  of  diffi- 
culty and  desolation  by  which  we  are  tried,  will  occa- 
sion sad  despondency,  and  sometimes  absolute  despair ; 
but  by  degrees  we  shall  discover  the  hand  that  lifts  us 
up,  and  learn  to  confide  in  that  Divine  Power  which 
continually  protects  us,  and  enables  us  again  and 
again  to  surmount  the  overwhelming  billows,  till  at 
length  we  feel  ourselves  secure  in  the  Divine  Word, 
as  our  spiritual  life-boat,  which  the  threatening  waves 
cannot  possibly  overset.  Were  Providence  to  raise 
us  up  before  we  are  sufficiently  humbled  by  repeated 
desolations,  we  should  most  assuredly  triumph  in  our 
own  strength,  and  the  natural  mind,  which  had  begun 
to  be  subdued,  would  regain  its  dominion,  and  prevent 
that  self-annihilation  which  is  the  only  true  test  and 
sure  ground  of  our  advancing  in  the  spiritual  life. 
As  our  trust  in  the  Divine  Providence  increases,  and 
becomes  habitual,  every  occurrence  will  form  an  oc- 
casion for  our  looking  up  to,  and  holding  secret  com- 
munion with  the  Lord.  For  the  smallest  -instance  of 
prosperity,  or  permitted  enjoyment,  we  shall  immedi- 
ately give  thanks.  Under  adverse  circvimstances,  our 
prayers  will  be  as  instantly  offered  up,  that  we  may 
take  a  right  course,  and  that,  in  due  time,  we  may 
surmount  our  danger  or  difficulty,  deriving  from  it 
the  intended  spiritual  improvement.  The  same  Prov- 
13 


J  34  DISSERTATIONS   OS 

idence  that  was  visible  in  the  progress  of  our  priva- 
tions, will  be  equally  so  in  the  wonderful  and  unex- 
pected means  of  our  support;  and  when  all  these 
circumstances  have  been  reiterated  to  the  experience 
of  the  true  penitent,  a  more  refined  observation  will 
ensue,  and  even  a  delight  will  be  felt  in  the  course 
which  the  Lord  takes  with  us,  and  which,  for  the 
whole  world,  we  would  not  wish  to  alter.  The  affec- 
tions, now  elevated  and  purified,  instead  of  calling  on 
the  reflecting  intellect  for  support,  and  for  a  repeti- 
tion of  its  former  instructions,  will  urge  it  to  witness 
those  clearer  views  which  affection,  the  fruit  of  holy 
experience,  can  alone  unfold,  till  the  understanding, 
from  being  the  preceptor,  becomes  the  pupil  of  the 
rectified  will,  and  the  reason  confirms  what  the  heart, 
in  its  more  copious  and  refined  reception  of  heavenly 
influx,  dictates. 

A  mature  trust  in  the  Lord  can  only  exist  in  the 
degree  in  which  self-dependence  subsides,  and  this 
can  only  subside  by  privations  and  by  repeated  trials, 
by  which  the  pure  in  heart  are  gradually  taught,  in 
all  things,  to  see  God. 


ON  THE  DIFFICULTY  OF  ATTAINIKG  A  SETTLED  AND  ENTIRE 
TRUST  IN  PROVIDENCE. 

"When  WQrldly  things  go  well  with  worldly  minds, 
they  are  in  good  humor  with  Providence,  and  are 
willing  to  pay  an  apparent  homage  for  the  good  things 
they  possess,  and  which  they  secretly  hope  by  this 
means  to  preserve,  and  also,  possibly,  to  increase,  by 
their  own  independent  endeavors,  if  unobstructed  by 
the  course  of  events,  through  the   favor  of  Uim  who 


THE    REGENERATE    LIFE.  ]^35 

rules  them.     That  this  is  the  temper  of  worldly  men 
in  prosperity,  is  evident  from  their  general  conduct 
in  adversity.     They  are  then  deprived  of  their  appa- 
rent confidence,  for  they  cannot  trust  Providence  in 
the  dark.     Still  less  can  they  suppose  that  Providence 
is  equally  kind  in  depriving  us  of  our  possessions,  as 
in  securing  them  to   us.     When  all   things  prosper, 
they  are  willing  to  call  their  good  fortune  by  the  name 
of  Providence,  but  when  their  darling  schemes  mis- 
carry, they  examine   and   endeavor  to  find  out  the 
cause  in   something  casual.     After   the  paroxysm  of 
vexation  has  been  somewhat  exhausted  by  the  expres- 
sion of  vain  regrets,  or  passionate  exclamations,  human 
prudence  is  taxed  to  its  utmost  limit  to  repair  the  mis- 
chief, and  is  urged  by  the  fretful  and  anxious  feelings 
to  find  out  either  a  remedy,  or  groimds  of  selfish  con- 
solation, the  latter,  perhaps,  including  some  premedi- 
tated retaliation,  if  the  case  be  one  of  personal  injury. 
Various  schemes   are  successively  devised  and  aban- 
doned, with  as  little  reference  to  a  controlling  Provi- 
dence as  if  there  were   no  "  God  that  judgeth  the 
earth.^     It  is  thus  that  the  real  estimate  of  Divine 
Providence  is  manifested,  in  the  neglect  and  distrust 
with  which  the  Disposer  of  all  things  is  treated.     His 
goodness,  wisdom  and  power'  are  equally  slighted  by 
the  implied   imputation  that  he  lacks  either  will  or 
power  to  aid.     In  fact,  the  prevalent  feeling  seems  to 
bo,  resentment  against  Providence — a  feeling  which 
exclaims  with  Jonah,  "I  do  well  to  be  angry;"  and 
this   feeling  naturally  suggests  the  conclusion,  that 
God's  claim   to  confidence  for   the   present  and  the 
future  has  been   forfeited!     No   help   is,  therefore, 
asked    of  Him  from    whom   alone   help   can   come. 


136  DI8SEBTATI0NS    ON 

Should,  however,  a  sudden  impulse  of  fear  or  selfish 
prudence  originate  a  prayer,  it  breathes  no  sincere 
feelings  of  resignation,  and  inasmuch  as  it  is  not  "  the 
prayer  of  faith,"  it  cannot  be  granted,  for  resignation 
and  confidence  must  always  exist  in  an  equal  propor- 
tion. It  is,  indeed,  quite  evident  that  the  natural 
mind  has,  in  reality,  no  clear  or  well-grounded  belief 
in  Providence ;  but  rather  considers  the  world  as 
being  like  a  clock,  or  curious  piece  of  mechanism, 
which,  being  once  wound  up,  is  left  to  go  by  itself, 
and  is  subject  to  many  contingencies.  But  this,  its 
general  idea,  the  natural  mind  will  sometimes  be  will- 
ing to  depart  from,  when,  in  a  fit  of  selfish  or  seeming 
piety,  it  desires  to  draw  a  difi'erent  conclusion  con- 
cerning Providence,  in  favor  of  its  own  interests.  As 
the  wicked  have  no  genuine  faith,  so  neither  can  they 
have  any  real  or  consistent  trust  in  Providence. 

Far  different  are  the  views  of  the  regenerate  mind. 
From  an  affection  for  truth,  and  from  the  hope  of 
being  more  firmly  fixed  in  that  good  to  which  the 
eternal  truth  of  the  Word  unerringly  leads,  it  sees 
God  in  all  things.  JThe  rational  mind,  lit  up  by  rev- 
elation, clearly  discerns  that  there  could  be  no  Prov- 
idence if  it  did  not  exist  in  the  smallest  things  as  well 
as  in  the  greatest ;  it  being  obvious  that  great  events 
are  made  up  of  the  smallest  contingencies,  and  that 
they  owe  their  unfoldings  and  progress  tp  the  latter, 
as  trees  grow  out  of,  and  expand  from,  their  seed! 
\  Guided  also  by  genuine  doctrine  from  the  Word, 
confirmed  by  the  exercise  of  the  intellectual  powers, 
the  rational  principle  sees  clearly,  and  also  fully  ac- 
knowledges, that  nothing  can  be  more  impossible 
than  that  infinite  love  should  intermit  its  care,  or  that 


THE     REGENERATE    LIFE.  23  Y 

the  Creator  should  grow  weary  of  superintending  Ills 
work  ;  it  perceives  that  God,  from  an  absolute  neces- 
sity of  His  nature,  must  desire,  and  cannot  but  operate 
for,  the  good  of  every  one  without  exception./    From 
actual  observation  and  experience  also,  the  regenerate 
mind,  in  its  interior  views,  takes  as  it  were  a  micro- 
scopic view  of  the  Divine  Providence,  and  although 
in  its  most  lucid   states,  even  the  celestial  mind  can 
discover  but  a  small  portion  of  that  providential  op- 
eration which,  viewed  in  itself,  is  infinite,  it  is  never- 
theless led  into  the  perception  of  myriads  of  wonders 
in  beautiful  and  orderly   display,  which  escape  the 
gross  and  confined  vision  of  the  natural  mind.     In  the 
course,  however,  of  the  various  changes  of  state  which 
occur  in  the  progress  of  the  spiritual  life,  our  general 
acknowledgments  and  perceptions  are  sometimes  ob- 
scured by  partial  doubts.    The  old   will,  ere  we  can 
part  with  it,  often  interrupts  the  progress  of  the  new. 
The  former,  so  far  as  it  prevails,  opposes  its  sensations 
to  confession  and  acknowledgment;  while  the  latter, 
under  every  moment  of  its  influence,  leads  to  uncon- 
ditional submission.     Until  we  arrive  at  this  state,  the 
sweet  and  peaceful  dependence  on  the  Divine  Provi- 
dence of  yesterday,  may  be  carried  away  to-day  by 
some   new   form   of  difiiculty.     The   understanding, 
while  undergoing  its  renovating  process,  requires  to 
be  led  to  the  Divine  Word,  like  a  child  to  be  taught, 
and  then  it  not  only  sees  and  acknowledges  the  divine 
tnith  therein,  which  points  to  the  eternal  end  of  all 
the  dispensations  of  Providence,  but  also  delights  in 
the  prospect  of  new  degrees  of  attainment  in  heavenly 
affection.     When   the   new  will   prevails,  it  realizes 
those  delights,  but  so  often  as  the  old  will  returns,  it 
13* 


138  DI8SKBTATI0NS    ON 

deprives  us  of  our  tranquil  states  by  demanding  pos- 
session instead  of  exercising  dependence  ;  and  in  its 
degraded  concupiscence,  the  latter  will  often  sigh  for 
those  delights  which  the  rational  mind  had  abandoned 
as  impure  or  worthless,  and  will  excite  a  secret  devo- 
tion to  some  golden  calf,  bj  seducing  the  understand- 
ing to  its  constant  plea  of  a  little  more  comfort  and  a 
little  less  care.  iOne  of  the  greatest  and  most  common 
hindrances  to  a  firm  trust  in  the  Divine  Providence 
is,  the  disregard  of  the  Divine  precept  which  forbids 
every  degree  of  anxious  thought  for  the  morrow, 
because,  as  the  Lord  himself  declares,  "  sufiicient  unto 
the  day  is  the  evil  thereof."  |  It  is  overlooked  that 
these  words  convey  the  important  truth,  that  every 
day  invariably  brings  its  full  burden  of  duty,  both  of 
endurance  and  of  performance,  and  that  no  more 
strength  can  be  given  than  the  patient  bearing  of  that 
burden  requires.  "  As  thy  day  is,  so  shall  thy  strength 
be,"  is  an  immutable  record  of  Divine  truth.  When, 
therefore,  the  mind,  yielding  to  anxiety  and  distrust 
of  the  divine  goodness,  loads  itself  with  the  cares  of 
the  future,  in  addition  to  the  "  sufiicient  evil "  of  the 
present,  it  cannot  reasonably  expect  that  the  Divine 
Providence  should  follow  its  example,  and  break 
through  its  own  laws,  by  giving  more  strength  than 
the  daily  burden  requires,  and  thus  anticipating  the 
aids  which  are  in  store  for  the  future .  If,  then,  strength 
be  given  for  the  day,  and  no  more,  and  man  persist  in 
doubling  his  daily  burden  by  adding  anxiety  for  the 
future,  he  must  needs  sink  under  his  load,  and  become 
a  prey  to  his  own  ingratitude  and  folly.  Besides,  no 
divine  promise  of  good  can  be  realized  by  man  any 
longer  than  he  continues  in  conjunction  with  the  Lord, 


THE    REGENERATE    LIFE,  1.Z9 

and  so  remains  within  the  protecting  sphere  of  divine 
order,  bv  keeping  <z^^  the  divine  precepts.  All  things 
needfjil  are  promised  only  on  the  condition  of  seeking 
the  kingdom  of  God  and  His  righteousness  in  the  first 
place.  To  distrust  the  Divine  Providence  by  yielding 
to  anxiety,  is  to  depart  from  conjunction  with  the 
Lord,  by  departing  from  a  state  of  co-operation  with 
Him  by  obedience ;  and  the  unavoidable  result  must 
be,  that  the  anxious  mind  not  only  increases  its  daily 
burden  beyond  its  daily  strength,  but  it  also  rejects 
from  itself  the  aid  promised  for  the  profitable  endu- 
rance of  that  sufficient  portion  of  evil  which  is  allotted 
for  the  purposes  of  purification. 

Under  these  impressive  considerations  we  may  well 
exclaim,  how  truly  blest  are  they  who  know  by  happy 
experience  that  the  new  will  in  -the  celestial  mind,  in 
possessing  the  Lord,  possesses  all  things  ;  deriving 
comfort  from  privation,  and  possession  from  depend- 
ence !  It  is  the  regenerate  celestial  mind  which  has 
received  with  the  "  white  stone "  *  "a  new  name  ; " 
it  has  derived  from  the  union  of  good  and  truth  from 
the  Lord, the  permanency  of  peace;  it  has  become 
more  and  more  insensible  to  self  and  the  world  in  pro- 
portion as  it  has  become  more  and  more  alive  to  God  ; 
it  can  enjoy  the  harmony  of  social  intercourse  ;  and 
even  in  solitude  can  find  the  most  enlivening  society, 
because  the  celestial  afiections  have  intimate  access 
to  heavenly  societies,  whose  mild  influence  is  at  times 
clearly  perceived.  In  the  world,  its  constant,  though 
invisible  operation,  is  to  do  good.  It  would  requite 
all  injuries  by  an  endeavor  to  rectify  the  disorder  that 

*  Rev.  ii.  17.  See  the  explanation  of  this  given  in  Swedeuborg's  Apocalypse 
Explained. 


140  DISSERTATIONS    OX 

gave  rise  to  them  ;  and  would,  if  possible,  return  all 
favors  by  a  communication  of  its  own  delights.  "When 
power  is  denied,  it  enjoys  its  heavenly  purpose  ;  and 
when  opportunity  is  given,  it  immediately  goes  forth 
into  action. 

CONSOLATION  OFFERED   TO  THE  CHRISTIAN   IN  THE  PROS- 
PECT OF  HIS  ENTRANCE  INTO  THE  SPIRITUAL  WORLD. 

Death  is  the  gate  of  life,  since  to  die  is  to  live  for- 
ever. 'Tis  the  concluding  day  to  all  our  worldly  cares 
and  anxieties,  and  the  commencement  of  serene,  un- 
disturbed delight — the  dawn  of  eternal  peace.  Tis 
the  putting  off  our  perishable  forms  with  the  frailties 
and  diseases  that  wait  upon  them,  to  resuscitate  with 
the  privileges  of  immortality,  in  forms  forever  per- 
fecting in  beauty  in*  proportion  as  our  hearts  and 
minds  improve  in  the  love  of  goodness,  and  in  the  order 
of  truth.  Superior  angels  will  delight  to  fan  the  flame 
of  our  love  of  virtue,  and  to  lead  us  to  progressive 
degrees  of  improvement  through  the  boundless  ages 
of  eternity.  To  die,  is  to  meet  our  beloved  friends  to 
part  no  more,  assured,  at  the  same  time,  that  those 
who  are  dear  to  us  will  soon  folio w.\  This  world  is 
but  the  cradle  of  our  existence,  and  He  who  gave  us 
being,  alone  knows  when  it  is  the  fittest  time  for  us  to 
be  translated  to  a  happier  clime'^  When  He  calls  us, 
shall  we  not  with  cheerfulness  obey  His  voice,  while 
angels  are  hovering  round  our  pillow  to  lead  us  to  our 
immortal  existence — our  eternal  home?  Our  Lord 
resuscitated  on  the  third  day;  and  the  soul,  which 
cannot  die,  on  being  detached  from  its  earthly  im- 
prisonment, will  awake  to  a  new  state  of  life  and 
liberty,  endowed  with  a  consciousness  of  its  immortal 


THE    REGENERATB   LIFB.  \^1 

powers,  and  strongly  yet  tenderly  invited  to  pnrsue, 
by  the  instruction  and  example  of  surrounding  liappy 
spirits,  every  purpose  of  divine  love  and  charity,  and 
to  engage  in  blessed  activities  transcending  all  mortal 
thought,  and  crowned  with  an  eternal  adoration  of 
the  Lord  of  Life  and  Glory, — that  Holy  Being  whom, 
in  the  splendor  of  His  works,  we  have  in  this  world 
but  faintly  seen,  and  even  in  the  light  of  His  "Word 
have  viewed  but  as  "  through  a  glass  darkly,"  we 
shall  behold  in  the  immortal  state,  in  the  divine  light 
of  an  unsetting  sun  ;  we  shall  be  favored  with  a  nearer 
approach  to  the  radiance  of  infinitely  more  stupen- 
dous displays  of  His  creating  power  and  paternal  care, 
than  we  can  possibly  conceive  of  in  the  present  im- 
perfect stage  of  existence.  This  world  has  cost  us 
many  a  sigh ;  but  why  should  we  yield  to  depression 
when  our  brightest  hopes  are  beginning  to  be  realized, 
when  the  cloud  is  fast  removing,  and  when  the  ever- 
lasting gates  are  opening  to  receive  us  ? 


ON  THE  ASSOCIATION  OF  ANGELS  WITH  MEN. 

As  angels  reside  in  our  good  affections,  and  as  these 
are  so  frequently  interrupted  or  overshadowed,  it  is 
not  surprising  that  we  are  seldom  made  sensible  of 
their  presence.  Nevertheless,  an  inward  conscious- 
ness of  their  benign  influence  is  sometimes  granted  to 
us,  and  especially  when  the  mind  is  in  the  delight  of 
good  and  useful  purposes,  or  when  reflection  has 
brought  it  to  a  settled  calm.  On  the  other  hand,  when 
the  purposes  are  disturbed  or  perverted  by  counter- 
acting circumstances  or  uncongenial  minds,  and  the 
thoughts  are  rufiled,  it  is  often  the  signal  for  the  ap- 


14:2  DISSERTATIONS    ON 

proach  of  evil  spirits,  who  are  delighted  to  fan  the 
flame  of  discord,  or  to  encourage  gloomy  and  despond- 
ing ideas  and  groundless  apprehensions,  and  thus  to 
cloud  the  Spiritual  Sun — that  bright  emanation  in 
whose  cheering  rays  we  are  made  sensible  that  we 
spiritually  live  and  move,  and  have  a  spiritual  exist- 
ence. The  approach  of  angelic  spirits  is  inexpressibly 
sweet  and  calm.  It  restores  all  things  to  harmony 
and  peace ;  and  in  breathing  forth  the  purposes  of 
good  will,  it  tranquilizes  the  mind,  and  disposes  it  to 
the  silent  offerings  of  gratitude  and  praise.  Who  that 
has  felt  the  soft  and  enlivening  association  of  angelic 
spirits,  would  willingly  indulge  in  any  of  those  mo- 
mentary delights  of  evil,  wltose  uncleanliness  must 
needs  drive  away  such  holy  associates,  and  introduce 
in  their  stead  the  dark,  disorderly  and  malignant 
crew  whose  delight  is  in  the  destruction  of  human 
happiness?  Angels  cannot  dwell  with  disorder  in 
any  form,  either  of  envy,  hatred,  malice,  uncharita- 
bleness,  false  pretence,  or  impure  desire.  To  guard 
against  these  subtle  foes  requires  perpetual  watchful- 
ness, and  a  firm  resistance  to  all  the  bribes  that  self- 
love  and  the  love  of  the  world  can  offer.  Besides 
these  obstacles,  we  have  others  to  surmount  that  are 
for  the  most  part  undefinable.  Sickness,  by  detach- 
ing the  mind  from  temporal  things,  will  sometimes 
prove  the  means  of  attracting  angelic  associates,  and 
of  disposing  to  interior  views,  and  of  opening  delight- 
ful prospects  of  futurity  ;  but,  at  other  times,  the 
necessary  attention  to  bodily  ailments,  as  well  as  the 
sufferings  themselves,  will  disaj)point  these  interior 
views,  and  draw  the  attention  exclusively  to  the  poor, 
weak  citadel,  in   which  the  enemy  seems  to  possess 


THE     REGENERATE    LIFE.  143 

unrestrained  power  to  riot  with  increased  violence 
and  efiect.  In  the  present  state  of  the  world,  while 
the  affections  have  to  combat  with  hereditary  evils, 
and  the  body  with  a  morbid  inheritance,  while, 
through  its  fluctuating  course,  regeneration  sometimes 
appears  to  be  advancing,  and  at  other  times  to  be 
stationary,  or  to  be  falling  off  into  a  retrograde  mo- 
tion, we  cannot  expect  a  permanent  state  of  the 
fruition  of  the  society  of  angelic  visitants.  Much, 
however,  may  be  done  to  solicit  their  more  frequent 
visits,  and  to  induce  their  longer  stay.  Let  us  care- 
fully arrange  the  subjects  of  our  thoughts  and  pursuits, 
maintaining  them  in  a  state  of  elevation  by  connect- 
ing them  with  eternal  views.  Let  every  evening 
prove  a  comment  on  the  day.  When  our  sensations 
are  in  heavenly  delights,  let  the  intellect  repose,  and 
when  they  are  obscured,  let  it  bring  the  treasures  of 
the  Word  to  our  aid.  When  we  seem  to  be  without 
uses,  let  us  study  the  more  to  search  out  and  avoid 
evils,  in  which  case  we  shall  be  sure  to  be  introduced 
into  uses,  for  the  greatest  of  all  uses,  because  it  is  the 
foundation  of  all,  is,  to  put  away  evil.  Should  Prov- 
idence seem  to  forsake  us,  let  us  seek  Him  in  His 
promises ;  our  spiritual'  enemies  cannot  long  endure 
the  sacred  pages ;  let  us  patiently  wait  during  the 
sorrows  of  the  night,  and  the  morning  will  assuredly 
return  with  an  increase  of  joy  and  peace. 


ON  THE  DELIGHTS  OF  CONSTANCY,  AND  THE  DELIGHTS  OF 
VARIETY. 

The  delights   of  constancy,    and    the   delights   of 
variety,  may  at  first  sight  appear  to  be  in  opposition 


J44  DISSERTATIONS     OS 

to  each  other,  while,  nevertheless,  they  are  so  closely 
united  that  the  one  cannot  exist  except  in  dependence 
upon  the  other,  any  more  than  a  flower  can  flourish 
when  separated  from  its  root.  The  sun  is  constant  in 
his  rising,  and  all  nature  teems  with  abundance  and 
variety  through  his  instrumentality  ;  so,  comparative- 
ly, the  enjoyment  of  our  real  rational  comforts  in 
their  indefinite  varieties  depends  on  our  constancy  in 
the  adoration  of  the  great  First  Cause.  Whenever 
we  turn  from  this  fountain  of  happiness,  every  enjoy- 
ment sickens  and  dies,  as  flowers  cut  ofi"  from  their 
parent  roots. 

In  the  marriage  state  there  can  be  no  true  felicity 
but  what  is  built  on  the  constancy  of  unanimity  and 
fidelity.  From  the  constant  determination  of  the 
afiections  of  each  to  the  other,  meeting  as  it  were  in 
a  common  centre,  two  rational  minds  in  unison  are 
capable  of  producing  endless  varieties  of  mutual  de- 
lights, by  an  interchange  of  kind  offices  and  atten- 
tions, by  the  education  of  children,  by  the  charms  of 
conversation,  and  by  varied  pursuits  ;  but  so  soon  as 
the  constancy  of  harmony  and  fidelity  fails,  the  blos- 
som of  happiness  dies. 


ON   THE   STATE   OF   MARRIAGE   IN  THE  SPIRITUAL  AND 
CELESTIAL  CHURCH. 

The  marriage  state  may  be  traced,  in  the  sacred 
order  of  its  appointment,  to  its  Divine  Source,  and 
may  be  seen  as  originating  in  the  union  of  the  love 
and  wisdom  of  the  Lord,  and  thence  in  the  conjunc- 
tion of  the  Lord  with  His  church,  or  with  created 
minds  in  a  state  of  heavenly  order.     Every  individual 


THE    REGENERATE    LIFE,  145 

in  whom  tliese  principles  unite,  is  spiritually  married ; 
and  it  cannot  be  doubted  that  this  spiritual  marriage 
will  give  birth  to  a  desire  towards  a  true,  spiritual, 
and  therefore  chaste  marriage  union  with  a  suitable 
partner ;  for  such  a  union  alone  fitly  represents,  and 
brings  into  fulness  of  enjoyment,  the  activities  of  love 
and  wisdom  in  the  spiritual  mind.  But  a  regenera- 
ting mind  will  repress  all  undue  anxiety  concerning 
the  period  of  accomplishing  its  wishes,  knowing  that, 
as  the  Divine  Providence  is  peculiarly  exercised  re- 
garding marriages,  with  a  view  to  the  modification  of 
the  hereditary  principles  in  the  ofispring,  it  is  both  its 
bounden  duty  and  privilege  to  look  to  the  Lord,  with 
full  confidence  in  His  love  and  care,  and  also  that  it  is 
better  to  look  for  the  attainment  of  an  object  so  desir- 
able through  Him,  rather  than  immediately  from  the 
self-hood  ;  for,  in  the  former  case,  the  judgment  will 
be  under  divine  guidance,  but  in  the  latter  it  will  be 
in  danger  of  being  warped  by  the  lower  principles. 
Woman,  by  creation,  is  more  especially  the  organized 
form  of  afl'ection  or  love ;  and  man,  of  intellect  or 
wisdom. 

In  the  spiritual  church  or  state,*  the  husband  rep- 
resents, and  viewed  abstractedly  or  essentially  he  is, 
truth  progressively  advancing  to  goodness  ;  and  the 
wife  represents,  and  essentially  is,  the  love  of  that 
truth  or  of  progressive  wisdom ;  and  in  the  degree 
that  she  loves  the  wisdom  which  he  pursues  f^nd  un- 

*  The  tpiritval  church  is  with  the  man  who  acts  from  truth  to  good,  thusiii 
an  ascending  order  towards  the  Source  of  good;  but  the  celestial  church  is  with 
the  man  who  has  completed  that  order,  and  is  in  most  interior  conjunction  with 
the  Lord  by  love,  and  from  Ilim  acts  in  th*  descending  order,  or  from  love  by  truth 
into  the  life.  But  see  the  foregoing  Dissertation  "On  the  Life  of  Truth  and  the 
Life  of  Good." 

14 


146  DISSERTATIONS   OX 

folds,  she  exalts  and  increases  the  affection  of  her 
partner  towards  her.  In  the  celestial  church,  or  state, 
when  trutli  has  reached  its  destination  in  pure  good- 
ness, or  the  supreme  love  of  the  Lord,  the  wife,  elevated 
to  the  same  love,  no  longer  represents  the  love  of  man's 
wisdom,  but  becomes  the  more  beautiful  form,  mani- 
festation, or  truth,  of  his  love.  In  the  prior  state,  the 
husband  loved  the  representative  form  of  the  affection 
of  the  wisdom  which  he  sought ;  in  the  latter  state,  he 
is  more  strongly  attracted  to  the  more  beautiful  rep- 
resentation of  the  form  of  his  love.  Thus  is  the  affec- 
tion of  each  celestial  partner  exalted  by  an  organiza- 
tion out  of  itself,  in  the  person  of  its  partner,  through 
which  there  is  produced  a  more  delightful  sensation 
of  the  Supreme  Love,  from  whom  love  truly  conjugal 
is  a  continual  emanation,  or  a  divine  gift  or  production. 
During  the  advancement  of  the  spiritual  state,  self- 
love  will  be  more  and  more  sweetly  lost  in  the  as- 
cending degrees  of  union  in  mutual  love,  till,  in  the 
celestial  state,  mutual  love  is  still  more  sweetly  lost  in 
a  more  exquisite  participation  of  the  Supreme  Love. 


THE  CORRESPONDENCE  OF  THE  HORSE. 

The  horse  corresponds  to  the  understanding  of  truth 
— in  its  general  usefulness,  in  the  delight  it  takes  in 
exercise,  in  its  fleetness  and  activity,  and  in  its  obedi- 
ence tq  its  rider,  as  the  understanding  obeys  the  will. 
There  are  horses  that  trip,  that  shy,  and  that  are  rest- 
ive ;  and  these  qualities  are  found  inhuman  intellects. 
Some  horses  are  more  docile,  some  are  vicious,  and 
some  cannot  be  controlled^  and  in  human  understand- 
ings these  varying  properties  are  conspicuous ;  stub- 


THE    REOENERATS    LIFE.  147 

bornness,  teachableness,  and  wrong-headedness,  mark 
the  different  characters  we  daily  meet  with.  The 
horse  of  the  truest  symmetry  and  fleetest  movement, 
with  a  safe  manner  of  going,  is  most  esteemed  ;  and 
an  understanding  finely  organized,  of  quick  compre- 
hension and  sound  judgment,  is  most  highly  prized. 
The  color  denotes  its  peculiar  characteristic  quality, 
which  will  be  found  in  the  correspondence  of  colors. 


THE  CORRESPONDENCE  OF  THE  VINE. 
The  vine,  with  its  fruit,  corresponds  to  spiritual 
truth,  and  the  exactness  of  the  correspondence  is  in 
many  instances  clearly  and  beautifully  unfolded. 
The  tree  spreads  its  branches  with  great  quickness, 
but  it  requires  much  sun  to  ripen  its  fruit,  which,  in 
a  cold  climate,  will  not  come  to  perfection  ;  in  like 
manner  divine  truth,  where  the  affections  are  cold, 
cannot  arrive  at  maturity,  but  will  remain  in  a  raw, 
cold,  and  sour  state.  When  the  grapes  are  ripe,  and 
the  juice  is  expressed,  it  has  its  fermentation  to  un- 
dergo before  it  is  fit  for  use ;  so  spiritual  truth  must 
undergo  its  fermentation,  and  get  rid  of  heterogene- 
ous properties  and  adhering  falsehoods,  before  it  can 
come  into  use.  The  wine  must  be  kept  some  time 
before  it  is  fit  to  drink  ;  so  truth  must  be  some  time 
retained  and  settled  in  the  mind  before  it  can  come 
into  life.  If  wine  is  kept  too  long  before  it  is  drank 
it  will  perish  ;  so  will  divine  truth,  if  after  a  certain 
time  it  is  not  brought  into  life.  When  wine  has  un- 
dergone its  fermentation,  it  should  be  kept  cool  ;  so 
divine  truth,  when  ^purified  in  the  mind,  should  be 
guarded  from  the  heat  of  the   disorderly  passion  of 


148  DISSEKTATIONS    ON 

self-love.  "Wine,  beyond  the  quantity  well  digested, 
will  intoxicate  ;  and  so  will  truth,  when  not  appropri- 
ated by  the  practice  of  goodness.  "Wine  is  the  best 
and  most  exhilarating  of  all  cordials  for  the  body ;  and 
so  is  divine  truth  for  the  mind.  The  gardener,  in 
pruning  his  vine,  will  be  careful  to  preserve  the  bear- 
ing wood  in  succession,  and  lop  off  the  useless  branches. 
In  like  manner,  we  look  to  those  branches  of  truth 
that  are  fruitful,  and  lop  off  such  as,  after  a  certain 
time,  cease  to  be  useful,  such  as  the  rudiments  of 
truth  to  which  we  no  longer  return.  As  the  vine  is 
continually  putting  forth  new  bearing  wood,  so  will 
divine  truth  become  increasingly  productive,  if  we 
are  careful  of  its  culture.  Only  that  quantity  of  wine 
is  of  use  which  promotes  health ;  so  also,  only  that 
quantity  of  truth  is  of  real  use  which  promotes  good. 
A  bad  state  of  health  may  prevent  th>  good  use  of 
wine,  and  a  bad  state  of  the  affections  will  prevent 
the  genuine  use  of  truth.  If  the  health  be  sound,  it 
will  derive  from  wine  a  new  stimulus  ;  and  if  good- 
ness be  the  sound  and  leading  principle  of  the  affec- 
tions, it  will  derive  from  divine  truth  an  infinite 
variety  of  excellent  properties  and  uses. 


THE  CORRESPONDENCE  OF  THE  DOVE. 

The  dove  corresponds  to  the  truth  and  good  of  faith, 
which  constitute  the  spiritual  marriage.  It  is  distin- 
guished by  its  fidelity  to  its  mate,  and  by  its  fond  and 
wooing  attentions ;  in  like  manner,  the  principles  of 
genuine  truth  and  goodness  are  attracted  towards 
each  other.  The  dove  is  remarkable  for  the  velocity 
of  its  flight,   especially   when   danger  threatens,   or 


THB    SEOENKRATE   LIVE.  J^4:9 

when  returning  to  its  mate ;  in  like  manner  will  truth 
quickly  disappear  when  beset  by  evil  and  the  false  ; 
and  if  separated  from  the  good  principle  it  will  impa- 
tiently return.  The  dove,  if  carried  far  from  home 
and  then  let  loose,  immediately  darts  upwards,  and 
after  flying  round  and  round,  as  if  deploring  its  ban- 
ishment, and  moved  with  strong  desire  to  return,  it 
begins  to  feel  the  instinctive  attraction  towards  its 
abode,  and,  as  if  endowed  with  an  extraordinary 
keenness  of  vision  to  discern  it,  thither  it  wings  its 
rapid  flight.  So  when  the  truth  of  good  has  been 
imprisoned  or  borne  down  by  any  uncongenial  force, 
when  set  free  it  moimts  upward  to  its  elevated  views, 
feels  the  sacred  attractive  influence,  and  with  clear- 
ness of  vision  descries  its  abode  in  the  sacred  Word, 
and  with  delight  returns  to  its  home.  |  As  doves  de- 
light to  stand  in  the  soft  descending  shower,  so  are 
truth  and  goodness  refreshed  with  instructive  dis- 
courses of  wisdom.  The  dove  descended  at  our  Lord's 
baptism  as  the  innocent  emblem  of  the  truth  of  good, 
the  form  in  which  our  Lord  made  His  manifestation 
on  earth. 


ON  THE  DIVINE  HUMANITY  OF  THE  LORD. 

Doubtless  this  divine  subject  will  be  the  delightful 
contemplation  of  angels  to  all  eternity ;  and  the  feeble 
apprehensions  which  our  most  humble  and  pure  inte- 
rior affections  will  be  enabled  to  acquire  upon  earth, 
will  prove  to  be  nothing  more  than  the  lispings  of 
infancy.  The  thoughts  which  are  here  ventured  to  be 
offered  may  nevertheless  be  acceptable  to  candid  and 
congenial  minds,  to  whom  such  subjects  are  always 
interesting,  however  confessedly  obscured  in  shade. 
14* 


150  DISSERTATIONS    ON 

SECTION   I. 

The  Lord  made  His  Humanitj  divine,  by  which  is 
meant,  in  a  general  sense,  that  through  progressive 
stages  of  putting  off  the  maternal  humanity  by  com- 
bats and  victories,  He  advanced  from  a  state  of  in- 
fancy, through  degrees  of  intelligence  and  wisdom,  to 
union  with  the  Essential  Divinity ;  He  thus  glorified 
his  Humanity  by  successive  steps,  and  ^a  fully  glori- 
fied it  by  the  last  temptation  of  the  cross.  In  the  veil 
which  He  assumed,  it  is  our  great  privilege  to  con- 
template Him  through  advancing  stages  of  our  regen- 
eration, until,  by  successive  steps,  imitative  of  the 
divine  progress,  we  are  enabled  to  throw  oft'  obstruct- 
ing imperfections  from  evils  and  false  principles,  and, 
by  divine  influx  from  our  glorified  Lord,  from  first 
principles  to  ultimates,  to  be  again  brought  into  con- 
junction with  Him. 

When  the  aff'ection  of  truth  humbly  seeks  for  illus- 
tration, it  will  find  it  in  the  living  Word,  in  the  inter- 
nal sense  of  which  the  Lord  condescends  at  this  day 
to  manifest  himself  in  glory,  or  in  His  glorified  Hu- 
manity, while  in  the  mere  literal  sense  we  contemplate 
Him  in  the  maternal  infirm  humanity.  It  is  by  means 
of  the  Word,  and  by  the  gradual  renewing  of  our 
minds  through  the  truth,  that  we  become  recipients 
of  the  divine  influx  from  His  glorified  Humanity, 
from  first  principles  to  ultimates  ;  for  as  the  literal 
Word  is  the  basis  and  continent  of  the  internal  sense, 
so  also,  in  the  One  manifested  Lord  "  dwelleth  all  the 
fulness  of  the  Godhead  bodily."  Therefore,  as  the 
apostle  says,  "  Is  any  one  afflicted?  let  him  pray  "  to 
that  merciful  Saviour  who  passed  through  the  deepest 
trial  of  human  sufftrings.     "  Is  he  merry  (or  in  glad- 


THE    BEOENERATS  LIFE.  151 

ness  of  heart)  ?  let  him  sing  psalms  " — let  him  address 
his  inmost  thankfulness  to  his  glorified  Redeemer,  the 
eternal  and  living  Fountain  of  all  Beatitude. 

We  are  informed  in  the  writings  of  Swedenborg, 
that  in  the  time  of  the  most  ancient  church  there  was 
no  written  Word,  for  the  men  of  that  church  had  the 
Word  inscribed  on  their  hearts,  inasmuch  as  the  Lord 
taught  them  immediately  through  heaven  what  was 
good,  and  thereby  Avhat  was  true,  and  gave  them  to 
perceive  each  from  a  principle  of  love  and  charity, 
and  to  know  from  revelation.  The  very  essential 
Word  to  them  was  the  Lord.  This  church  is  called  a 
celestial  church,  because  it  took  its  peculiar  character 
and  designation  from  good,  rather  than  from  truth. 
The  succeeding  church  is  called  a  spiritual  church, 
because  it  inclined  to  truth  more  than  to  good  ;  thi& 
church  had  a  written  Word,  as  well  historical  as  pro- 
phetical, and,  in  the  beginning,  their  Word  consisted 
of  such  things  as  had  been  preserved  and  collected 
from  the  most  ancient  people.     [See  A.  C,  3432. 

From  this  statement  the  following  view  is  presented 
to  the  mind.  When  the  principle  of  heavenly  love 
was  on  the  decline  among  the  human  race,  and  when 
the  divine  influence  was  weakened  in  its  effect,  the 
divine  teaching  took  a  different  form.  When  the  af- 
fection, which  is,  as  it  were,  the  soul  of  truth,  was 
grown  weak,  it  was  necessary  to  give  to  truth  a  per- 
manent body,  or  fixedness,  that  the  mind  might  not 
lose  sight  of  the  Object  of  its  worship  ;  and.  that  the 
light  of  truth  might  not  depend  on  the  fluctuating 
state  of  the  affections,  but  take  the  outward  form  of 
an  inward  and  eternal  document.  So  soon,  therefore, 
as  the  most  ancient  or  celestial  church   had   lost  its 


]^52  DigSKRTATIOMS    ON 

1  ove,  the  promise  of  a  Messiah  gave  to  faith  its  per- 
manency, which  was  in  less  or  greater  illumination 
according  to  the  states  of  the  men  of  the  succeeding 
ancient  or  spiritual  church.  A  faithful  obedience  to 
the  divine  commandments  was  continually  excited 
among  them,  first  by  truths  derived  and  retained 
from  the  celestial  church,  and  afterwards  by  a  written 
"Word.  In  the  primeval  state  of  the  Adamic  or  celes- 
tial church,  the  divine  human  principle  of  Jehovah, 
passing  through  the  heavens,  could  influence  the  ce- 
lestial, spiritual,  and  natural  mind  of  man,  which, 
like  the  heavens,  then  constituted  a  one,  and  were 
acted  upon  as  such,  from  highest  to  lowest  principles, 
or  from  the  centre  to  the  circumference.  This  church 
was  in  the  innocence  of  wisdom,  and  in  exact  corres- 
pondence with  the  innocence  of  infancy,  being  gov- 
erned by  a  spirit  of  love.  But  the  infant  must  grow, 
and  its  internal  mental  powers  must  be  developed. 
In  his  progress  to  adolescence,  the  youth  questions, 
compares,  and  examines  those  lessons  which  were 
taught  during  the  innocence  of  his  love,  and  fancies 
that  he  realizes,  in  the  opening  powers  of  his  mind,  a 
superior  and  independent  state.  In  like  manner  the 
posterity  of  the  most  ancient  church,  looking  more  to 
their  own  understandings  than  to  the  Fountain  of  all 
"Wisdom,  began  to  disregard  and  even  to  despise 
divine  communications,  and,  by  degrees,  fancied 
themselves  gods.  Having  thus  set  up  the  pride  of 
self-intelligence,  and  commenced  worshipping  that 
mental  power  which,  in  its  order,  was  a  true  image  of 
the  Deity,  they  rendered  it,  in  its  perverted  state,  the 
foundation  of  succeeding  idolatries,  since  to  make  an 
idol  of  self-intelligence  is  not  less  insane  than  the 


THB     REGENERATE    LIFE,  153 

external  -worship  of  an  inanimate  stock  or  stone. 
And  sucli  were  the  unavoidable  results  of  listening 
to  tlie  suggestions  of  the  serpent,  and  forsaking  the 
tree  of  life  for  the  tree  of  knowledge, — that  is,  of 
listening  to  the  fallacies  of  the  sensual  principle, 
which  suggested  that  man  should  form  his  character 
from  self-derived  knowledge,  rather  than  from  an 
humble  acknowledgment  that  he  derived  everything 
from  God,  as  the  Sole  Fountain  of  Life. 

To  the  ancient  or  spiritual  church,  represented  by 
x^oah  and  his  posterity,  the  Israelitish  church  suc- 
ceeded; and  this,  in  its  decline,  became  a  church  of 
mere  representatives,  consisting  of  types  and  ceremo- 
nies, in  which  the  spiritual  things  represented  or 
signified  were  entirely  overlooked.  Thus  the  pride 
of  self-intelligence,  nurtured  by  the  self-love  of  man, 
fell  into  degrees  of  life  more  and  more  remote  from 
God,  and  into  denser  and  denser  shades  of  ignorance 
and  error,  until  the  human  mind  became  merely 
sensual  and  corporeal,  deriving  its  conceptions  and 
conclusions  entirely  from  the  appearances  presented 
to  the  senses.  The  recipiency  of  the  human  mind  can 
only  be  in  proportion  to  its  state  of  reception.  Those 
commandments  which  were  engraved  on  the  hearts  of 
the  celestial  men  of  the  celestial  church,  and  which 
were  retained  in  the  understanding  and  affectionate 
minds  of  the  spiritual  men  of  the  spiritual  church,  were 
delivered  by  the  hand  of  Jehovah  himself,  on  tables  of 
stone,  to  the  Israelitish  church,  which  consisted  of  nat- 
ural men  only,  in  order  that  those  same  commandments 
might  remain  in  indelible  characters  on  the  memory : 
at  once  confirming  their  divine  authority,  and  discover- 
ing the  state  of  recipiency  into  which  man  had  fallen. 


254  DIS8EKTATI0NS    ON 

SECTION  II. 

The  Word,  which  is  Divine,  and  which,  in  itself,  is 
the  Divine  Humanity,  is  ever  and  invariably  the  same, 
but  its  manifestation  has  varied  its  form  in  every  age, 
according  to  the  state  of  human  minds.  Divine  truth 
was  well  nigh  lost  to  the  human  apprehension  in  ex- 
ternal rites  and  ceremonies,  when  our  Lord  conde- 
scended to  manifest  Himself  in  the  flesh.  He  veiled 
himself  in  the  human  form  in  order  that  He  might 
become  a  living  precept,  the  bright  and  perfect  ex- 
ample of  His  own  documents ;  that  He  might  restore 
His  perverted  Word ;  fulfil  the  prophecies  ;  and  in 
His  clouded  omnipotence  might  approach  without 
annihilating,  and  consign  to  regions  of  darkness,  the 
hosts  of  infernal  spirits  who,  after  gaining  possession 
of  men's  minds,  had  begun  to  obsess  their  bodies,  in- 
somuch that  multitudes  became  "possessed  with 
devils ; "  so  that,  it  is  evident,  if  such  possessions  had 
been  allowed  to  increase  and  take  their  course,  un- 
obstructed by  divine  interference,  the  whole  human 
race  would  have  been  speedily  destroyed  by  infernal 
agency.  Such  was  the  direful  state  of  mankind  when 
the  great  Creator,  in  His  love  and  in  His  pity,  conde- 
scended to  become  their  Redeemer.  As  "  the  Word 
made  flesh,"  our  Lord  was  clothed  with  human  in- 
firmities, and,  as  a  necessary  consequence.  He  became 
liable  to  temptations  from  the  hells ;  these  He  suc- 
cessively overcame,  and  at  the  same  time  He  glorified 
His  humanity,  by  expelling  progressively  everything 
maternal  therein,  and  thus  putting  on  a  paternal 
Divine  Humanity,  This  great  work  of  Redemption 
having  been  finally  completed  by  the  passion  of  the 
cross,  "  the  Word,"   or   the  Divine  Truth,  in  which 


THB    REGENEBATE    LIFE.  155 

was  the  Divine  Good,  rising  from  the  tomb,  re-assumed 
its  glory  unveiled,  and,  in  the  divine  ultimates  of 
manhood,  ascended  into  heaven.  Thus  do  we  behold 
the  Eteknal  Trinity  of  Love,  Wisdom,  and  Operation, 
which  before  the  incarnation  was  only  in  first  princi- 
ples, descending  into  last  principlfis,  called  "  flesh," 
and  therein  becoming  the  Christian  Trinity  of  Father, 
Son,  and  Holy  Spirit ;  or  the  Divinity  or  Divine  Soul, 
the  Humanity  or  Divine  Body,  and  the  proceeding 
Operation  from  both  united  in  one,  like  the  soul  and 
the  body  in  man. 

Many  interesting  considerations  may  be  suggested 
by  comparing  the  ultimates  of  the  "  Word  made 
flesh,"  with  the  ultimates  or  letter  of  the  written  Word. 
By  manifesting  himself  in  the  flesh  the  Lord  became 
constantly  visible  and  accessible,  and  thus  resembled 
the  Word  in  the  letter.  His  disciples,  notwithstand- 
ing, who  had  so  many  opportunities  of  resorting  to 
Him,  and  of  hearing  his  divine  instructions,  had  but 
a  very  obscure  and  feeble  apprehension  of  his  Di- 
vinity ;  and  this,  also,  is  the  case  with  many  in  our 
day,  who  apply  themselves  to  the  letter  of  the  Word 
only,  without  any  perception  of  its  real  inward 
divinity — its  very  spirit  and  life,  that  lies  concealed 
in  its  internal  sense.  While  the  disciples  resorted  to 
their  Master  only  as  a  man,  they  could  not  fully  com- 
prehend his  true  character  as  God.  Our  Lord,  there- 
fore, acquainted  them  with  the  necessity,-  when  His 
work  should  be  accomplished,  of  withdrawing  Him- 
self from  their  bodily  sight,  that  His  divine  spirit 
might  have  a  more  eff'ectual  operation  upon  their 
minds.  "  If  I  go  not  away  the  Comforter  cannot 
come."    They  were  favored  at  the  transfiguration 


J 56  DISSERTATIONS   OS 

with  a  view,  as  it  were  by  anticipation,  of  the  Lord 
in  glory,  in  order  that  their  minds  might  be  duly  im- 
pressed with  their  Master's  true  and  divine  character, 
and  thus,  being  in  a  more  elevated  state,  be  better 
prepared  to  receive  the  influence  of  divine  truth  pro- 
ceeding from  His  glorified  humanity  after  His  resur- 
rection. Our  Lord,  during  his  abode  on  earth,  had 
given  new  spirit  and  life  to  the  Word  of  the  Old 
Testament  by  the  precepts  and  doctrines  of  the  Gospel, 
but  only  a  few  scattered  rays  of  its  internal  sense 
could  find  a  recipiency  in  human  minds.  Though  the 
prophecies  were  fulfilled,  and  the  resurrection  realized, 
still  the  hovering  cloud  hung  upon  the  sacred  text. 
The  nature  of  the  Divine  Trinity,  as  consisting  of 
essence,  form  and  use,  or  of  the  Divinity,  Humanity, 
and  proceeding  Operation,  under  the  names  of  Father, 
Son,  and  Holy  Ghost,  and  as  comprised  in  the  Lord 
Jesus  Christ,  the  one  only  manifested  Lord,  the  Al- 
mighty Jehovah  in  a  human  form,  was  not  as  yet 
clearly  understood  ;  and  the  great  truths  relating  to 
man's  immediate  resurrection,  and  the  nature  and 
order  of  the  spiritual  world,  were  still  left  under  the 
veil  of  mystery.  Our  Lord's  second  advent  was  to 
reveal  many  things  which  he  could  not  at  his  first 
advent  disclose  to  his  disciples,  because  they  were 
not  able  to  bear  them.  Their  minds  were  not  at  first 
prepared  to  believe  that  man  rises  in  a  spiritual  body 
on  the  third  day  after  his  decease,  even  as  the  Lord 
arose  on  the  third  day  in  a  Divine  body  ;  they  were 
not  prepared  to  receive  the  idea  of  a  heaven  without 
pre-eminence,  where  to  be  little  is  to  be  great,  and 
where  to  be  most  humble  is  to  be  most  elevated.  In 
accommodation  to  their  feeble  states  of  apprehension. 


THE    REGENERATE    LIFE,  157 

it  was  necessary,  by  means  of  some  ambiguous  ex- 
pressions, to  leave  them,  for  a  time,  in  the  belief  tliat 
the  material  body  would  rise  from  the  grave,  and 
thus  to  give,  by  a  sensible  idea,  an  external  kind  of 
reality  to  the  resurrection,  and  also,  for  a  time,  to 
sutler  them  to  imagine  that  the  visible  world  would 
be  destroyed,  in  order  to  fix  in  their  minds  some  im- 
pression, adapted  to  their  understandings,  of  a  future 
general  judgment.  But  after  the  dispensation  of  the 
Holy  Spirit,  the  disciples  enjoyed  an  increased  light 
on  these  subjects,  as  is  evident  from  the  Epistles ; 
but  still  an  apostle  confessed  that,  on  some  points, 
they  still  "  knew  only  in  part,"  and,  as  yet,  "  saw  as 
through  a  glass,  darkly." 

But  the  Lord  is  now  come  in  the  clouds  of  heaven 
with  power  and  great  glory,  or  in  the  internal  sense 
of  the  Word,  which  shines  through  the  clouds  of  its 
literal  sense,  for  the  enlightenment  of  the  "  !N"ew  Je- 
rusalem." He  is  come — not  to  destroy,  but  to  save 
the  world,  and  by  a  gradual,  but  sure  progression,  to 
establish  peace  and  righteousness  amongst  men  ;  and 
to  unite  His  true  church  forever  with  the  heavens, 
by  a  plenary  reception,  and  union,  of  genuine  truth 
and  goodness. 

The  Lord's  sensual  principle  (which  was  assumed 
by  a  miraculous  birth  in  the  weakness  of  the  maternal 
humanity,  and  was  afterwards  glorified  and  raised  in 
power,)  having,  in  the  course  of  its  purifying  process, 
resisted  and  overcome  the  hells,  the  true  disciple  of 
his  Lord  can  no  longer  be  the  slave  of  that  principle, 
because  it  has  been  glorified  or  "  lifted  up  "  by  the 
Lord  of  Life,  secured  against  a  host  of  enemies,  and 
brought  to  be  the  foundation,  or  lowest  existing  basis, 
15 


158  DISSKRTATIONS    OS 

of  the  eternal  order  of  the  heavens.  [See  John  iii. 
14,  15.  By'^the  serpent  here  mentioned  is  to  be  un- 
derstood the  sensual  principle  of  man,  which,  in  the 
Lord,  was  to  be  made  divine,  and  thus  to  become  the 
medium  of  regenerating  the  same  principle  in  man. 
It  was  thus  that  the  Lord  took  oft*  the  curse  from  the 
serpent,  or  that  state  of  aversion  in  the  sensual  prin- 
ciple which  caused  the  fall,  by  restoring  it  to  its 
primitive  order,  innocence,  and  subordination  to  the 
higher  principles.] 

Since  manifestation  must  ever  be  according  to  re- 
cipiency, the  divine  influx,  to  the  devout  recipient 
subsequent  to  the  incarnation,  must  differ  from  the 
divine  influx  through  the  heavens  prior  to  the  incar- 
nation. Influx  is  always  from  highest  to  lowest  prin- 
ciples in  successive  order ;  but  that  order  having  been 
interrupted  by  the  posterity  of  the  celestial  church, 
the  efficacy  of  the  divine  influx  is  at  this  day  restored 
by  means  of  the  Divine  Humanity,  from  which  it 
proceeds  replete  with  restorative  power,  from  the 
highest  to  the  lowest  of  the  fallen  degrees  in  man,  so 
that  a  regenerate  man  is  no  longer  liable,  as  at  first,  to 
be  seduced  by  the  sensual  principle  to  recede  from 
love  into  self-love  and  self-idolatry.  "  God  is  able  to 
save  to  the  uttermost "  all  who  approach  his  Divinity 
through  his  Divine  Humanity. 

SECTION  in. 

"We  now  come  to  notice  the  results,  in  man's  re- 
generation, which  were  intended  to  follow  from  the 
Lord's  glorification.  In  these  results,  the  regenerate 
man  is  ever  found  treading  in  the  footsteps  of  his 
Divine  forerunner. 


THE   RSOENERATE    LIFE.  259 

It  is  first  to  be  observed,  that  tlie  regular  scries  of 
tbe  regenerating  process  must  terminate  in  a  simili- 
tude to  the  divine  love,  or  in  the  restoration  of  that 
image  and  likeness  of  God  which  has  been  well  nigh 
obliterated.  The  order  of  its  progression  is,  from 
faith  to  obedience,  and  from  obedience  to  love.  Man 
must  believe  in  his  heart  in  Jehovah,  as  manifested 
in  the  flesh  in  the  person  of  our  Lord  Jesus  Christ, 
until  that  faith  is  vivified  by  love,  which  will  be  the 
certain  result  of  his  persevering  in  shunning  evils,  as 
sins  against  his  manifested  God  and  Saviour. 

Under  the  first  impressions  of  truth,  he  will  go  with 
the  Lord  to  the  temple,  and  for  a  while  will  hold 
disputation  with  the  doctors  or  the  learned — that  is, 
he  will  contend  earnestly  for  truth  against  those  who 
pervert  and  adulterate  it ;  in  a  more  advanced  stage, 
he  will  accompany  his  Lord  to  the  marriage  in  Cana, 
and  will  perceive  in  himself  the  water  turned  into 
wine  ;  that  is,  entering  into  the  heavenly  marriage 
state  of  the  new  will  and  understanding,  his  truth 
will  become  spiritualized  by  its  union  with  goodness. 
In  the  further  progress  of  that  union  he  will  be  en- 
abled successively  to  surmount  his  evil  propensities 
until  they  are  at  length  nailed  to  the  cross  with  his 
crucified  Redeemer ;  he  will  resuscitate  with  Him  to 
newness  of  life,  till  truth  is  glorified  in  him ;  he  will 
then  be  fitted  to  receive  the  Lord  in  His  second  ad- 
vent, and  from  being  the  disciple  of  His  truth,  will 
become  the   disciple   of  His  love. 

The  Saviour  must  be  spiritually  born  in  us  by  re- 
generation ;  He  must  put  ofi'  in  us,  by  fighting  for  us 
against  our  spiritual  enemies,  those  evils  which  He 
put  ofi*  with  the  maternal  humanity ;  He  must   be 


IQQ  DISSERTATIONS    ON 

crucified  in  us  to  the  death  or  quiescence  of  our 
former  corrupt  natural  life ;  He  must  resuscitate 
in  divine  truth  in  us,  and  establish  His  kingdom 
of  love  in  us,  before  we  can  be  fitted  for  His 
heavenly  kingdom,  and  before  the  incarnation  of  the 
Divine  Humanity  can  produce  in  us  its  triumphant 
and  eternally  saving  effects.  Thus  shall  we  recover 
the  image  and  likeness  of  God  in  Christ  Jesus,  which 
can  never  more  be  effaced !  The  external  man,  though 
distinct  in  degree,  will  be  united  with  the  internal  in 
corresponding  harmony;  and  the  church  immortal, 
which  now  descends  from  heaven,  will  establish  its 
dominion  with  us  forever. 

Many,  whom  curiosity  may  excite  to  contemplate 
the  wonders  of  the  new  dispensation  which  is  gradu- 
ally diffusing  its  light  through  the  world,  may,  for  a 
while,  gladly  receive  the  divine  testimony,  in  the 
imaginative  delights  of  the  natural  mind  ;  but  none 
can  have  any  part  or  lot  in  the  benefits  of  the  second 
advent,  who  do  not  undergo  the  process  of  the  first, 
as  above  described.  We  must  die  to  self  before  we 
can  have  life  in  and  from  the  Lord.  We  must  have 
genuine  truth  before  we  caa  have  genuine  heavenly 
love.  The  Lord  is  "  the  Way,  the  Truth,  and  the 
Life,"  and  every  one  who  would  participate  in  the 
Life  must,  with  heart-felt  humiliation,  apply  to  the 
manifested  Jehovah  as  the  only  Way  which  can  in- 
troduce to  the  Divine  Truth  and  to  that  Divine  Love 
and  Life  which  contains  in  its  bosom  eternal  felicity. 

The  attempts  which  are  made  by  some  to  dive  into 
mysterious  truths  by  the  exertions  of  the  self-hood  or 
the  aid  of  scientifics,  appear  like  working  into  the 


THE    REGENIRATE    LIFE.  X61 

mines  of  spiritual  truth  with  the  iron  tools  of  merely 
sensual  perceptions,  instead  of  opening  new  veins  by 
the  luminous  course  of  the  maturing  aifections.  Much 
controversy  has  been  held  concerning  the  nature  of 
our  Lord's  resuscitated  Body,  during  which  the  dis- 
tinction between  what  is  material  and  what  is  sub- 
stantial seems,  in  some  degree,  to  have  been  lost  sight 
of,  in  a  fruitless  endeavor  to  render  this  sublime  and 
mysterious  subject  more  clear  than  the  records  of 
Divine  Truth  have  made  it,  or,[rather,  more  clear 
than  our  faculties,  in  their  present  state,  are  capable 
of  apprehending.  The  terms  "  flesh  and  blood," 
when  applied  to  our  Lord's  resuscitated  Body,  will 
convey  to  the  natural  mind  an  idea  of  materiality ; 
but  to  the  spiritual  mind,  an  idea  of  substance.  It 
was  doubtless  no  other  "  flesh  and  blood  "  than  that 
of  which  the  Lord's  Supper  is  a  symbol.  The  divine 
love  was  manifested  in  a  human  form,  which,  rising 
from  the  tomb  fully  glorified,  was  still  apparently 
tangible  to  those  who  required  an  undoubted  proof  of 
their  Master's  resurrection,  and  whose  ideas,  being 
still  merely  sensual,  were  impressed  with  the  appa- 
rent materiality  of  what  they  saw.  But  notwith- 
standing this  appearance,  the  Body  of  our  risen  Lord 
was  certainly  not  material,  but  divine-substantial. 
It  was  because  it  had  been  wholly  divested  of  mate- 
riality, that  it  could  no  longer  be  seen  by  the  eye  of 
the  body,  and  therefore  became  visible  and  invisible 
at  intervals  to  the  spiritual  vision  of  the  disciples, 
who,  even  while  they  enjoyed  that  vision,  had  no  idea 
of  its  being  any  other  than  their  usual  natural  vision. 
The  same  divine  condescension  that  comforted  the 
natural  minds  of  the  disciples,  by  telling  them  that 
15* 


;lg2  DISSERTATIONS  ON 

they  should  sit  on  twelve  thrones,  judging  the  twelve 
tribes  of  Israel  [by  which  the  judgment  from  divine 
truths  was  represented,]  and  that  suffered  an  impres- 
sion to  remain  on  their  minds,  for  a  time,  that  at 
*'the  last  day,"  their  material  bodies  would  resus- 
citate, could  give  to  Thomas  the  satisfaction  of  appa- 
rently feeling,  with  the  material  hand,  the  wounds  of 
his  crucified  Lord  ;  and,  as  a  further  conviction  of  the 
reality  of  His  resurrection,  He  could  eat  broiled  fish 
with  His  disciples,  and  concerning  which  the  enlight- 
ened Swedenborg  observes,  that  after  His  resurrection 
"He  proved  himself  to  be  a  man,  both  by  the  touch 
and  by  eating  before  His  disciples."     [T.  C.  It.  T93. 

There  can  be  no  reasonable  doubt  that  the  great 
object  of  these  demonstrations  was,  to  assure  His  dis- 
ciples that  His  body  was  not  that  of  a  spirit — a  body 
in  first  principles — but  that  of  a  man  in  last  princi- 
ples, upon  which  point  the  following  statement  of  our 
author  is  highly  important :  "  The  Lord  rose  from  the 
sepulchre  with  His  whole  Body  which  He  had  in  the 
world,  and  left  nothing  behind  Him  therein ;  conse- 
quently He  took  thence  along  with  Him  the  real 
natural  Humanity  from  first  to  last;  wherefore  He 
said  to  His  disciples  after  His  resurrection,  when  they 
supposed  that  they  saw  a  spirit,  '  Behold  ray  hands 
and  my  feet,  that  it  is  I  myself;  handle  Me  and  see ; 
for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me 
have.'  (Luke  xxiv.  39.)  From  whence  it  appears  that 
His  natural  Body,  by  glorification,  was  made  divine." 
[7'.  C.  B.,  109. 

Althouijh  the  ultimates  of  a  Divine  Man  were  thus 
added  by  the  Lord  to  his  Eternal  Divinity,  it  is  not  to 
be  understood  tliat  He  added  anything  to  His  eternal 


THK    REOENEKATB    LIFK.  263 

and  immutable  Divine  Essence,  or  to  His  Love  and 
Wisdom,  such  an  addition  being  impossible  ;  but  that 
He  added  to  His  immediate  operative  powers  a  new 
medium  of  operating  for  man's  salvation,  by  virtue  of 
which  His  Humanity  is  called  "  the  Mediator  between 
God  and  man." 


Risen  from  the  grave,  the  mighty  Lord 
Fulfils  the  promise  of  His  Word, 
While  feeble  mortals  vainly  join 
The  glorious  Godhead  to  enshrine. 

The  form  divine — though  clad  in  light — 
Its  splendor  veil'd  from  human  sight, 
That  man,  from  doubt  and  error  freed, 
Might  worship  in  a  firmer  creed. 

Now  through  the  heavens  His  glories  beam- 
Of  angel-choirs  the  noblest  theme. 
For  'tis  from  Him  their  states  improve 
Id  endless  bliss,  and  mutual  love. 

On  earth,  let  Hallelujahs  join 
To  hail  the  Human  made  Divine ; 
Let  heaven  and  earth  united  raise 
The  grateful  song  of  endless  praise. 


J[g4  DISSERTATIONS   ON 

A  Note  on  the  Necessity  of  Devoting  to  the  Lord  the  Ultimate  part 
of  Man,  called  the  Body,  in  order  to  the  full  benefit  being  received 
from  the  Lord's  Assumption  and  Glorification  of  the  Ultimate 
Divine  Principle  in  Himself,  called  the  Divine  Body. 

Every  subject  introduced  into  "  Dissertations  on 
the  Regenerate  Life "  should  have  some  clear  refer- 
ence to  our  spiritual  improvement.  In  order  to  give 
the  preceding  articles  on  the  Divine  Humanity  a  more 
direct  practical  tendency,  the  following  remarks  are 
added. 

We  are  instructed  by  E.  S.,  that  before  the  Lord's 
incarnation  he  was  a  Divine  Man  in  first  principles, 
called  celestial  and  spiritual,  but  not  in  uUimates, 
called  natural ;  and  that  as  a  consequence  he  could 
communicate  immediately  with  man's  internal  man, 
which  contains  his  lirst  principles,  but  only  mediately, 
or  through  the  internal  man,  with  his  last  principles, 
called  the  natural  mind  and  body.  And  inasmuch  as 
man  immersed  himself  in  nature  more  and  more,  and 
averted  himself  from  the  Lord,  as  the  sun  of  heaven, 
until  representative  worship  had  lost  all  its  efficacy, 
and  man  was  upon  the  point  of  altogether  separating 
himself,  and  becoming  the  prey  of  the  powers  of 
darkness,  therefore  the  Lord  assumed  the  natural 
principle  of  a  man  actually,  in  and  by  means  of  a 
natural  body,  which  he  made  fully  divine  in  the  world 
by  means  of  temptations  in  which  he  overcame  the 
hells,  and  especially  by  the  last,  on  the  cross.  This 
he  did,  in  order  that,  from  his  Divine  Ultimates,  he 
might  flow  immediately  into  the  ultimates  or  body  of 
man — even  as,  before  his  incarnation,  from  his  first 
principles,  he  flowed  into  the  fii-st  principles  of  man — 
and  thus  might  eff'ectually  protect  man's  body  from 


THE    REaENERATE   LIFE.  165 

infernal  obsession ;  and  also  from  the  natural  lusts  in- 
herent in  the  body,  so  that  the  powers  of  hell  should 
not,  at  their  will,  enter  into  them,  and  effect  man's 
destruction,  both  as  to  soul  and  body,  by  destroying 
his  freedom  of  will  and  choice. 

But  it  may  be  well  to  present  an  interesting  passage 
of  our  enlightened  author  himself,  taken  from  the 
Apocalypse  Explained,  n.  726.  "  Ultimate  things  are 
those  which  are  most  remote  from  the  Lord,  which 
are  things  in  nature,  and  the  ultimate  things  of  na- 
ture. These  are  called  ultimates  [or  last  or  lowest 
things,]  because  spiritual  things,  which  are  prior,  ter- 
minate in  them,  and  subsist  and  rest  upon  them  as 
upon  their  bases.  All  power  is  in  ultimates,  because 
prior  things  are  together  in  them.  The  heavens  sub- 
sist in  order  upon  those  things  of  the  church  which 
are  with  men  in  the  world,  thus  upon  divine  truths  in 
ultimates,  such  as  are  the  divine  truths  in  the  literal 
sense  of  the  Word;  these  truths  are  the  ultimates 
with  man  into  which  the  Lord  floweth  in  from  Him- 
self, and  thus  from  first  principles,  and  ruleth,  and 
containeth  in  order  and  connection,  all  things  which 
are  in  the  spiritual  world.  Now  inasmuch  as  the 
divine  power  itself  resideth  in  those  ultimates,  there- 
fore the  Lord  Himself  came  into  the  world,  and  was 
made  man,  that  he  might  be  at  the  same  time  in  ulti- 
mates as  he  is  in  first  principles,  to  the  end  that,  by 
ultimates,  from  first  principles,  he  might  reduce  all 
things  into  order  which  had  become  inordinate.  At 
the  period  immediately  before  the  Lord's  advent, 
there  was  not  any  divine  truth  in  ultimates  in  the 
church  but  what  was  falsified  and  perverted,  in  con- 
sequence of  which  there  was  not  any   basis  to  the 


2gg  DISSERTATIONS    ON 

heavens ;  wherefore  unless  the  Lord  had  come  into 
the  world,  and  so  assumed  Himself  what  was  ulti- 
mate, the  heavens  which  were  from  the  inhabitants 
of  this  earth,  would  have  been  translated  elsewhere, 
and  all  the  human  race  in  this  earth  would  have  per- 
ished in  eternal  death.  But  now  the  Lord  is  in  his  ful- 
ness, and  so  in  his  omnipotence  in  the  earths,  as  he  is 
in  the  heavens,  because  he  is  in  ultimates  and  in  first 
principles  together.  Thus  the  Lord  can  save  all  who 
are  in  ultimate  divine  truths  from  the  Word,  and  in 
a  life  according  to  them,  for  he  can  be  present  and 
dwell  in  those  ultimate  truths,  because  they  are  His, 
and  are  Him." 

Again  :  "  All  divine  influx  is  from  first  principles 
into  last,  and  bj  connexion  with  the  last  into  middle 
principles,  and  thus  the  Lord  connects  all  things  of 
creation,  on  which  account  he  is  called  the  First  and 
the  Last.  This  too  was  the  reason  why  he  came  into 
the  world,  and  put  on  a  human  body,  and  likewise 
glorified  Himself  therein,  that  from  first  principles, 
and  at  the  same  time  from  last.  He  may  govern  the 
universe,  both  heaven  and  the  world."  [A.  E.^  vol. 
vi.,  p.  399. 

The  reader  will  not  fail  to  perceive  the  coincidence 
of  this  statement  with  the  following  passages  written 
by  apostolic  inspiration  :  "Having  made  known  un- 
to us  the  mystery  of  his  will,  according  to  his  good 
pleasure  which  he  purposed  to  himself  concerning  the 
dispensation  of  the  fulness  of  times,  that  he  [the  Di- 
vinity] would  gather  together  all  things  in  Christ  [in 
the  Humanity],  both  which  are  in  the  heavens,  and 
which  are  on  earth,  even  in  him  in  whom  also  we  have 
obtained  an   inheritance."     "It  pleased  the  Father 


THE     REGENERATE    LIFE,  Jg'J' 

[the  Divinity]  that  in  him  [the  Humanity]  should  all 
fulness  dwell ;  and,  having  made  peace  [or  perfected 
himself]  through  the  blood  of  his  cross,  by  him  to 
reconcile  all  things  unto  himself;  by  him,  I  say, 
whether  they  be  things  on  earthy  or  things  in  heaven^ 
[Eph.  i.  10 ;  Col.  i.  19. 

The  Lord  having  thus  assumed  the  power  of  imme- 
diately operating  upon  the  ultimates  of  nature,  it 
might  naturally  be  expected  that  man  would  be 
specially  called  upon  to  prepare  himself  to  receive 
the  action  of  the  Divine  Ultimates  or  Body  upon  his 
own  ultimates  or  body,  and  accordingly  we  find  the 
Apostles  were  led  most  emphatically  to  call  upon  their 
converts  to  devote  their  bodies  to  the  Lord.  "  I  be- 
seech you,  by  the  mercies  of  God,  that  ye  present 
your  hodies  a  living  sacrifice,  holy,  acceptable  unto 
God,  which  is  your  reasonable  service."  (Rom.  xii.  1.) 
Again :  "  Know  ye  not  that  your  body  is  the  temple 
of  the  Holy  Ghost  which  is  in  you,  which  ye  have  of 
God  ?  and  that  ye  are  not  your  own,  for  ye  are  bought 
with  a  price?  Therefore,  glorify  God  in  your  body, 
and  in  your  spirit,  which  are  God's."  (1  Cor.  vi.  19.) 
Again :  "  Ourselves  which  have  the  first  fruits  of  the 
Spirit  groan  within  ourselves,  waiting  for  the  adoption 
— the  redemption  of  our  body."  (Rom.  viii.  23.)  The 
Apostle  also  regarded  the  body  by  nature  as  the  im- 
mediate seat  of  spiritual  death,  or  of  the  extreme  self- 
hood, as  when  he  exclaimed,  "  O  wretched  man  that 
I  am,  who  shall  deliver  me  from  this  body  of  death  ?  " 
And  then  he  triumphantly  adds,  "  I  thank  God  [I 
shall  be  delivered]  through  Jesus  Christ  our  Lord" 
[that  is,  through  the  Divine  Humanity  or  Body.] 
(Rom.  vii.  24.)    Again :  "  In  me,  that  is  in  my  flesh, 


Igg  DISSERTATIONS    ON 

dwelleth  not  any  good  thing  ; "  "  Let  not  sin  reign  in 
your  mortal  body ; "  "  The  flesh  lusteth  against  the 
spirit;"  "If  ye  live  after  the  flesh  ye  shall  die;" 
with  other  passages  equally  proving  the  Apostle's 
conviction  of  the  necessity  of  man's  devoting  his  body 
to  the  Lord,  according  to  the  laws  of  divine  order. 
This  form  of  expression  was  authorised  by  his  Divine 
Master,  who  spoke  of  "  the  will  of  the  flesh."  "  That 
which  is  born  of  the  flesh  is  flesh  ;  "  "  the  spirit  is 
willing,  but  the  flesh  is  weak."  Now  although  the 
flesh  spiriiually  signifies  the  external  man  or  mind,  the 
literal  sense  is  not  the  less  accurate  in  describing  the 
flesh  as  the  seat  of  evils,  which  are  to  be  removed  and 
superseded  by  their  opposite  goods.  That  we  of  the 
New  Church  ought  to  resemble  the  Apostle  in  de- 
siring the  adoption  and  redemption  [from  impurity] 
of  our  body,  as  well  as  of  our  spirit,  may  be  learned 
from  the  following  passage  from  E.  S. :  "  If  you  are 
disposed  to  believe  it,  man,  by  regeneration,  is  made 
new,  not  only  in  having  a  new  will  given  him,  and  a 
new  understanding,  but  also  a  new  hody  for  his  spirit 
— for  such  as  the  will  and  understanding  of  man  are, 
such  also  is  the  man  in  all  and  singular  things  from 
the  head  to  the  heel,  inasmuch  as  all  are  productions 
from  the  will  and  understanding,  as  icas  proved  above"* 
It  appears,  then,  that  the  Apostles  of  the  first,  and  the 
herald  of  the  second  Christian,  or  New  Jerusalem 
Church,  unitedly  call  upon  us  to  devote  the  body  to 
the   Lord,  and,  on  reference  to  the  apostolic  counsel 

*  See  Ap.  Ex.,  toI.  yu  p.  385.  The  reader  -will  also  consult  pages  375 — 380, 
and  he  will  find  that  the  "productions"  in  the  body  from  the  will  and  under- 
standing, are  in  the  material  body,  and  consequently  that  the  "  new  body  for  the 
spirit"  means  a  renewed  material,  and  not  a  fpirilual  body,  as  might  be  bastilf 
concluded, if  the  words  "as  was  proved  above"  were  not  duly  attended  to. 


THK    REGENEHATE    LIFE.  169 

on  this  head,  it  will  be  seen  that  it  has  a  more  especial 
reference  to  the  maintenance  of  a  state  of  chaste  con- 
jugal love.  This  is  a  remarkable  fact.  The  Apostles 
saw  that  the  chaste  marriage  of  one  husband  and  one 
wife  was  alone  compatible  with  the  purity  of  the 
Gospel,  and  all-essential  to  the  redemption  of  the 
flesh  from  its  impurity,  by  the  power  of  the  Incarnate 
God.  In  like  manner,  our  great  author  assures  us  that 
a  chaste  conjugal  principle  is  indispensable  in  man,, 
in  order  to  his  eflfectual  reception  of  the  Divine  Spirit^ 
which  proceeds  from  the  Lord's  Divine  Body. 

The  devotion  of  the  body  to  the  Lord  is  a  point  of 
doctrine  and  duty  that  has  not  been  sufficiently  at- 
tended to.  It  has  not  been  seen  in  its  proper  connec- 
tion with  regeneration  as  the  result  of  the  Lord's  glo- 
rification in  ultimates.  It  is  an  important  doctrine  of 
the  New  Church,  that  the  perfection  of  the  interiors 
of  the  mind  is  in  exact  proportion  to  the  degree  in 
which  the  ultimates  are  brought  into  order.  A  high- 
er degree  of  spiritual  life  is  attainable  under  the  New 
Jerusalem,  than  was  attainable  under  the  first  Christian 
dispensation.  But  how  is  it  to  be  attained  ?  Undoubt- 
edly by  the  regenerate  man  devoting  the  very  ulti- 
mates of  his  nature,  as  well  as  his  interiors — his  very 
body,  as  well  as  his  mind — to  be  the  subject  of  that 
sanctifying  power  which  the  Lord  took  to  himself,  by 
making  His  own  body  divine  to  its  very  ultimates. 
In  order  to  this,  the  man  of  the  church  must  account 
it  his  privilege  not  to  regard  liis  body,  and  the  func- 
tions thereof,  as  his  own,  but  the  Lord's.  His  constant 
thought  must  be,  at  least  in  spirit,  "  I  am  thine — save 
me."  "  I  am  thy  purchase  by  redemption — come, 
Lord,  and  take  possession  of  me,  both  soul  and  body, 
16 


lYO  DISSKRTATIOKS    0!f 

by  effecting  the  salvatian  of  both  from  sin."  When 
a  man,  from  the  ground  of  a  well-instructed  mind, 
has  devoted  his  ultimate  nature  to  the  Lord,  in  sin- 
cerity, he  has  then  given  up  all  to  the  Lord  ;  and  then, 
because  "  in  ulti mates  all  things  co-exist,"  the  divine 
principle  is  in  his  nltimates  in  the  plenitude  of  its 
renovative,  legislative,  and  administrative  power. 
The  conclusion,  indeed,  appears  obvious :  that  since 
the  Lord  took  to  himself  full  power,  by  means  of  a 
Diving  Ultimate  or  Body,  the  corresponding  recipient 
of  that  power,  and  by  means  of  which  it  is  exercised, 
must  be  the  human  ultimate  or  body  ;  and  as,  in  con- 
sequence of  such  correspondence,  the  body  is,  and 
must  be,  the  seat  and  subject  of  the  divine  exercise  of 
power,  in  order  to  the  sanctification  of  his  interiors 
and  their  firm  establishment  upon  renewed  ultimates, 
it  must  follow,  that  man  must  prepare  himself  in  his 
tiltimates  to  receive,  and  to  be  subject  to  that  power, 
hy  devoting  his  body  to  the  Lord,  according  to  His 
<;omraandments.  The  new  sanctifying  power  is  given 
from  a  Divine  Ultimate  Body,  and  in  what  can  it  be 
suitably  received  but  in  the  corresponding  renewed 
ultimate  of  a  man  ?  Before  the  incarnation,  the  first 
principles,  or  the  spirit  of  man,  received  an  influx 
from  the  Divine  Spirit,  or  Jehovah  in  his  first  princi- 
ples ;  but  Jehovah  has  taken  upon  himself  last  prin- 
ciples, called  '"flesh,"  in  order  that  he  might  imme- 
diately act  upon  man's  last  or  lowest  principles,  called 
"flesh,"  simultaneously  with  his  divine  operation 
upon  man's  first  principles.  Thus  it  appears  that  the 
renewed  ultimate  or  body,  including  its  proper  prin- 
ciples of  will  and  thought,  is  to  become  the  seat  of  the 
exercise  of  that  divine  power,  by  which  interior  things 


THE    REGENERATE     LIFE.  171 

may  be  held  in  tlie  plenitude  of  order  and  perfection. 
That  such  an  office  cannot  be  performed  by  the  ulti- 
mate until  it  Jias  been  renewed,  or  until  the  body  has 
been  "adopted,"  or  "redeemed,"  is  obvious;  but 
when  the  ultimate  principle  of  man  has  been  duly 
prepared,  the  divine  influx  from  the  Lord's  Body  can 
find  a  wide,  a  deep,  and  a  firm  basis  thereon  ;  and 
then  the  proper  foundation  of  the  Holy  City,  New 
Jerusalem,  is  laid  in  the  world.  Thus  it  is  that 
"  Jacob  "  [or  the  natural  man]  becomes  "  the  lot  of 
the  inheritance  of  Jehovah,"  *  Perhaps  the  habitual 
devoting  of  their  bodies  to  the  Lord  by  the  receivers 
of  the  heavenly  doctrines,  will  be  one  of  the  signs 
which  will  precede  the  more  full  manifestation  of  the 
New  Jerusalem. 

The  glorification  of  the  Lord's  Body  gives  to  Him 
a  mediate  power  whereby  the  bodies  of  men,  even 
those  of  the  wicked,  are  guarded  against  that  obses- 
sion by  infernal  spirits  which  existed  at  the  first  ad- 
vent ;  and  which,  had  it  not  been  prevented  by  the 
incarnation  of  Jehovah,  would  have  rendered  man's 
regeneration  impossible.  But  the  benefit  is  not  lim- 
ited to  this  protection.  Our  Divine  Protector  is  also 
our  Saviour.  When  He  has  effectually  planted  His 
power  in  the  ultimate  organs  of  will  and  thouglit,  He 
has  there  established  an  effectual  guard  against  infer- 
nal power ;  and  He  can  then  go  on  perfecting  the  in- 
teriors simultaneously  with  their  correspondiug  ex'^^e- 
riors,  until  the  whole  man,  from  first  principles  to 
ultimates,  is  brought  under  His  blessed  dominion. 
His  first  and  general  redemption  was,  and  is,  the  pro- 

•  See  Deut.  xxxii.  9. 


2Y2  DISSEKTATIOKS    OX 

tection  of  the  body  from  infernal  obsession  ;  but  Uis 
second  or  individual  redemption  is,  tlie  restraining  the 
lusts  embodied  in  the  flesh,  and  especially  those  which 
are  anti-conjugal,  from  overpowering  the  spiritual 
affections  of  the  spirit,  and  especially  the  chaste  con- 
jugal principle,  which  is  destined  to  descend  from  the 
marriage  of  goodness  and  truth  in  the  spirit  into  the 
body,  and  there  to  produce  its  proper  correspond- 
ence in  ultimates — the  chaste  love  of  marriage. 


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